That is if you do not punish him according to that Law before given Exod. 22. 18. Thoâ— shalt not suffer a witch to live Verâ— 9. For every one that curseth his father or his mother shall surely be put to death This word for hath reference to the foregoing exhortation sanctiâ—ie your selves and be ye holy c. and it must be extended also to all the parâ—icular penall statutes that follow in this chapter as if it had been said For if you do not sanctifie your selves and keep my statutes behold thus and thus as you shall now hear have I in all those following particulars appointed you to be punished The Law that is first here delivered is for the putting of him to death that curseth his father or his mother which is not meant of every wayward word but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents of which see Exod. 21. 17. By what manner of death they were to die it is not expressed Some conceive that because stoning is appointed both in the beginning and end of the chapter as may be seen ver 2. and ver 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended But however in this particular of children that cursed their parents we may the rather think it was so because elsewhere this kind of death is appointed for rebellious children Deut. 21. 20 21. His bloud shall be upon him That is he is the cause of his own death which is added to shew that however men may think this Law too severe yet he hath deserved this punishment and must therefore undergo it Verâ— 10. He that committetâ— adultery with his neighbours wife the adulterer and the adulteresse shall surely be put to death Namely by stoning as it may probably be gathered from these places Deut. 22. 22 23 24. If a damsell that is a virgin be betrothed unto an husband and a man find her in the citie and lie with her Then ye shall bring them both unto the gate of the citie and ye shall stone them with stones that they die and so also Deut. 16. 38 40. and John 8. 4 5. The words of this Law are onely expresse for the adultery of the wife and so they are also Deut. 22. 23 24. Nor do we any where reade that the husband breaking the covenant of marriage by lying with a single woman was punished with death and that because the adultery of the wife in some degrees is more injurious to the husâ—and by causing him to father a bastard brood Vers 14. And if a man take a wife and her mother â—t is wickednesse they shall be burnt with fire both he and they That is the man and both mother and daughter married to him if both consented to this wickednesse or either of them indifferently whether mother or daughter that is taken to the other And the severity of the punishment was to shew the â—ainousnesse of the sinne Vers 15. And if a man lie with a beast he shall surely be pâ—t to death and ye shall sâ—ay the beast Both to shew how horrible and detestable that fact was as likewise that the â—ight of such a beast being unfit for other imployments also for no man would willingly keep such an one might not bring to remembrance so filthy a sin Vers 16. They shall surely be put to death their bloud shall be upon them That is both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality Vers 17. And if a man shall take his sister c. In this law concerning the punishment of incest between the brother the sister there is mention made of their seeing one anothers nakednesse whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse or else because this might happen this is added to shew the hainousnesse of the sinne and how justly it is appointed to be punished with death The manner of their death is not expressed and therefore happely that was left to the Magistrate or else it was stoning as is noted before upon ver 9. onely it is said they shall be cut off in the sight of their people whereby is intended that they were immediately to be put to death and that openly for a warning to others and that if the Magistrate should forbear to cut them off then the Lord himself would do it Vers 18. And if a man shall lie with a woman having her sicknesse c. That is if he doth it wittingly for if he did it unwittingly he was onely rendred unclean thereby and was to be purified and to make an atonement for himself according to the direction of other Laws Vers 19. They shall bear their iniquities That is they shall be cut off for the puniâ—hment of incest being expressed in other places here it suffices to expresse their guiltinesse Vers 20. They shall bear their â—inne they shall die childlesse That is they shall presently be put to death Here the phrase is thus carried to shew that one reason why the Lord appointed such to be cut off was that the Land might not be filled with the issue of such unclean mixture CHAP. XXI Vers 1. THere shall none be defiled for thâ— dead among his people That is none of the inferiour priests shall by reason of mourning for the dead defile themselves to wit by touching their dead bodies or being in the house where their dead bodies were or coming nigh them aâ—d so consequently being present at their funeralls c. And severall reasons may be given why this was forbidden 1. that they might not too frequently be thereby disabled from attending the work of their prieâ—â—ly office 2. that hereby it might be seen that there was a higher degree oâ— holinesse required in the priests then in the rest of the people 3. that they might be the clearer types of the Messias who should be so exactly holy 4. that their refâ—aining to mourn might be a reall inâ—â—ruction to the people of the hope of the resurrection and 5. to teach us what purity is required in those that are by Christ made priests unto God Rev. 1. 6. Vers 2. But for his kinne that is near to him that is for his mother and for his father c. Amongst others here expressed for whom the priests might defile themselves the brother is one But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren Lev. 10. 6. Uncover not your heads neither rend your clothes leâ—t you die c. I answer that charge was extraordinary and peculiar 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren and 2. Because they were newly that day entred upon the execution of their priestly office for
corner for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars appointed on each side for the length of the court or the â—â—n appointed for the breadth Vers 16. And for the gate of the court shall be an hanging of twenty cubits c. See the note chap. 26. 36. Vers 18. And the height five cubits c. This court therefore of thâ— tabernacle was but half so high as the tabernacle and therefore the tabernacle might be easily seen yet these hangings were so high that men could not overlook them Vers 19. All the vessels of the tabernacle c. shall be of brasse That is such as were onely for the taking down and settiâ—g up of the tabernacle as the pinnes or stakes which were driven into the ground to fasten it Vers 20. And thou shalt command the children of Israel that they bring pure oyl olive beaten c. It seems that oyl which was first gotten out of the olives by beating or stamping of them was farre purer â—nd clearer from dregges then that which was afterward crushed out with a presse This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick even pure oyl olive beaten wherewith the priests were to maintain the lamps to cause the lamp to burn alwayes that is every night by renewing them still at the appointed times As the daily sacrifice is called a continuall burnt-offering Exod. 29. 42. and yet it was offered but twice every day at morning and evening And so this word alwayes is explained in the following verse Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle either abovâ— the vail or at the opening of it there might come in light sufficient in the day time and therefore I conceive then the lamps burnt not but in the night onely and were put out in the morning which some inferre also from that 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God to wit before the break of day Now by this pure oyl was signified the gifts and graces of the Spirit whereby the ministers of God are fitted to be as lights among the people Vers 21. In the tabernacle of the congregation c. The â—abernacle is here called the tabernacle of the congregation because though the people did not enter into this place yet to the doore of this tabernacle they brought their offerings and there did the Lord meet with the people and make known his will to them Aaron and his sonnes shall order it c. Signifying that the priests lippes should preserve knowledge CHAP. XXVIII Vers 1. ANd take thou unto thee Aaron thy brother c. Because Aaron was the brother of Moses to prevent any envy amongst the people this is in the first place expressed that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood Vers 2. And thou shalt make holy garments for Aaron thy brother for glory and for beauty That is glorious and beautifull And hereby was signifyed 1. the insufficiency of Aarons priesthood that there was not in him if you look on him in his own person sufficient worth that he should mediate between God and man for thâ—refore was this holinesse in his garments to cover the pollution of his own pâ—rson 2. the more then angelicall purity and holinesse of Christ whose type Aaron thus attired was Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God By whom also his Church is clothed with garments of beautifull glory Isai 52. 1. Put on thy beautifull garments oh Jerusalem the holy citie Rev. 19. 8. To her was granted that she should be arrayed in fine linen clean and white for the fine linen is the righteousnesse of the Sainâ—s 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar Vers 3. And thou shalt speak unto all that are wise-hearted c. that they may make Aarons garments to consecrate him c. That is to be a signe of his consecration and sanctification from God therefore it was death to minister without these garments Vers 6. And thâ—y shall make the ephod of gold c. It was called the ephod of an hebrew word which signifieth to close compasse or gird about because it compassed fitly the body and was tied thereto it was the outmost of all Aarons garments and covered his whole body both back and breast from the shoulders down to the loyns excepting onely the breast where the breast-plate was fastened Vers 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof and so it shall be joyned together These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod and so met together on the top of each shoulder and were joyned together in the edge thereof a hole being left in the midst through which the priests head went when he put on the ephod or else it is meant of certain wings as we call them which were joyned to the ephod in the edge round about each shoulder Vers 8. And the curious girdle of the ephod which is upon it shall be of the same c. By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes and are called the curious guard or girdle because the nether lappets served as a girdle to fasten it below and it is said that it should be upon it that is is joyned as a part of it which is added to distinguish it from the girdle mentioned ver 39. Thou shalt make the girdle of needlework which was not a part of the ephod as this which is therefore called often the golden girdle Vers 9. And thou shalt take two onyx-stones and grave on them the names of the children of Israel These two onyx-stones whereon were graven the names of the twelve sonnes of Jacob signified the firm and perpetuall love of Christ toward his Church and also how precious they be to him how continually mindfull he is of them Cant. 8. 6. Set me as a seal upon thy heart as a seal upon thy arm for love is strong as death See also Hag. 2. 23. In that day saith the Lord of hosts will I take thee O Zorobbabel my servant c. and will make thee as a signet Vers 10. Six of their names on one stone and the other six names of the rest on the other stone according to their birth That is first Reuben then Simeon and so the rest according to their age And this signified the like precious faith and dignity which all have obtained before God in Christ 2. Pet. 1. 1. To them that have obtained the like precious faith So Gal. 3.
signe annexed to the covenant of works sealing death and damnation to them in case of disobedience and so assuring them of the event that would follow if contrary to Gods command they should eat of it namely that they should to their cost experimentally know the difference between good and evil Vers 16. The Lord God commanded the man saying c. Besides the morall law the law of Nature written in Adams heart whereby he knew exactly all things wherein he was bound to obey his Creatour the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent but by Gods command made unlawfull that the Lords absolute Dominion over him might be hereby made known and his disobedience might become the more manifest CHAP. III. NOw the serpent was more subtill then any beast of the field c. That it was the devil who in and by the serpent did seduce Eve is plain enough in other places of Scripture John 8. 44. Ye are of your father the devil he was a murderer from the beginning 2. Cor. 11. 3. But I fear lest by any means as the serpent beguiled Eve through his subtiltie so your minds c. 1. John 3. 8. For the devil sinneth from the beginning Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world But why then doth Moses speak no one word of the devil but onely mentions the serpent Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels because his purpose is to report the story according to the outward visible carriage of it herein accommodating himself to the rudenesse and capacity of that infant Church who had need of milk not of strong meat and of this serpent it is said that he was more subtill then any beast of the field to imply the reason why the devil made choice of this instrument rather then any other And he said unto the woman The serpent speechlesse in himself had his mouth opened by Satan who caused him to speak or spake in and by him as the Lord by an angel opened the mouth of Balaams asse Numb 22. 28. And the Lord opened the mouth of the asse and she said c. Why the woman was not astonished to heare a dumb creature speak is but a curious and causelesse question there is nothing said here to the contrary but that she might at first be afraid and yet afterwards be imboldned to talk with him Vers 5. For God doth know that in the day that ye eat thereof then your eyes shall be opened c. That is God knows that upon the eating of this fruit ye shall obtain a further yea a divine degree of knowledge equall unto that of God himself the Father Sonne and holy Ghost and thus the serpent doth cunningly wrest to a wrong sense the name formerly given unto this tree but upon another ground Vers 7. And the eyes of them both were opened c. The eyes neither of body nor mind were opened by any virtue or eâ—ficacie of the fruit they had eaten for why then were not the womans eyes opened so soon as ever she had eaten before Adam was seduced no this was another kind of opening the eyes then that which the serpent promised to wit an enlightning of their consciences to see the enormity of their sinne and the misery whereto they had thereby brought themselves And they knew that they were naked Naked both in soul and body which were bereaved of the image of God deprived of his glory and subjected to inordinate lusts thereupon to shame according to that Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies Questionlesse they saw and knew that they were naked before else why is it said chap. 2. 25. that they were not ashamed but now they saw it with shame which they did not before Vers 8. And they heard the voice of the Lord God walking in the garden in the cool of the day There needs no scruple be made either of the voice or walking of God if we conceive that he appeared in humane shape as afterwards usually unto Abraham And that this was in the cool of the day is added not onely to shew the time of the day and it may be meant either of morning or evening for in both cool winds are wont to arise but also to imply by what means the voice came to them to wit by the whisking of the wind And Adam and his wife hid themselves c. Being conscious of their sinne and therefore fearing the Majestie of God stricken with horrour and amazednesse they know not what to do but do what they can to hide themselves Vers 11. And he said Who told thee that thou wast naked As if he should have said Thou wert naked before without fear or shame and therefore whence comes it that thou art now ashamed surely because thou hast eaten of the forbidden fruit Vers 14. And the Lord God said unto the serpent c. Though Moses names onely the serpent for the reasons above mentioned yet both are here condemned the serpent as the instrument even as a father breaks the sword wherewith his child was slain and the devil as the chief authour and therefore is the judgement so exprest that whilst all is fitted to the serpent in a literall sense some particulars if not all do most fitly also though in a mysticall sense include the curse inâ—licted on the devil Vpon thy belly shalt thou go c. Either because he had extolled himself against man his creeping and feeding on the earth which before should not have been ignominious is accursed and made reprochfull now or which is more agreeable to the plain meaning of the words this going on his belly and feeding on dust was not the naturall gate and food of the serpent before but now he is adjudged thereto because of this fact Vers 15. And I will put enmitie between thee and the woman and between thy seed and her seed This is spoken 1. of the naturall Antipathy betwixt mankind and those detestable beasts the serpents 2. of the naturall enmitie betwixt mankind and the devil and his angels for though through Satans suâ—â—iltie covertly insinuating himself under another person men do indeed cleave to him and serve him yet naturally all men do abhorre and slie the devil as an enemy 3. of that holy enmity betwixt Christ together with all true believers the members of Christ and the devil and his angels together with all the wicked as they are the seed of the serpent John 8. 44. Ye are of your father the devil c. It shall bruise thy head This is spoken 1. of mens destroying serpents 2. and especially of Christs destroying the kingdome and power of Satan For as much then as the children are partakers of flesh and bloud he also himself likewise took part of
the same that through death he might destroy him that had the power of death that is the devil Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls And thou shalt bruise his heel This is meant 1. of the serpents lying in wait to sting and hurt mankind 2. of the devils assaulting Christ in his temptations aâ—flictions death and buriall and the faithfull in their temptations and troubles which to him and them is but as the bruising of the heel Vers 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception That is thy painfull conceptions or the sorrows of thy conceptions faintnesse sick fits perill of abortion c. Thy desire shall be to thy husband That is thy desire shall be subject to thy husband upon his will and pleasure all thy desire must depend For in this sense the same phrase is used Gen. 4. 7. concerning Abels subjection to Cain as the firstborn It istrue by the law of creation the woman should have lived in subordination under her husband should have been governed by him for Adam was first formed then Eve 1. Tim. 2. 13. and 1. Coâ— 11. 9. Man was not created for the woman but the woman for the man but being here denounced as a chastisement for sinne it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born but amongst some a very yoke of bondage Vers 18. And thou shalt eat the herb of the field And so neither the herbs or fruits of Paradise Vers 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes c. This may be meant of the Lords doing this presently before they were turned out of Paradise by the ministry of angels or how else it pleased him to wit that by the skinnes of slain beasts he made them garments and so clothed them therewith or rather that the Lord taught Adam and Eve and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse and to shelter their bodies from the injury of the weather for seeing there is no question to be made but that the Lord did immediately teach them the worship of offering sacrifices as signes and types of that reconciliation and atonement which was to be expected in the promised seed and therefore we reade in the following chapter of the Sacrifices that were offered by Cain and Abel it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain However by this kind of clothing chosen for them they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves 2. in the spoils of those dead beasts to wear the remembrances of their own mortality yea of that brutish condition whereinto by their sinne they were fallen And to this that bitter taunt seems to have reference in the following verse Behold the man is become as one of us to know good and evil c. Vers 22. And now lest he put forth his hand and take also of the tree of life c. Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength and have made him immortall or at least have kept him in perfect health and strength untill he was taken up from earth into heaven and that either by means of a created power and efficacy which to this end and purpose God had given to this fruit or by an extraordinary and supernaturall blessing which God had ordained should go along with the eating of this fruit and hence they say it was that when Adam and Eve had sinned God now resolved to turn them out of Paradise that they might not taste of the tree of life either in mercy to prevent their living for ever in misery or in judgement that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit But this conceit is justly rejected by the best Expositours It was no wayes possible that any created food should frustrate Gods decree that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this â—ruit had man continued in the state of Innocency yet when his body was dead because of sinne as the Apostle speaks Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life was doubtlesse that having by his disobedience and sinne made himself liable to death he might not now meddle with this sacramentall seal of life and salvation which now because of sinne he had nothing to do with Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression Behold the man is become as one of us to know good and evil meaning that by his sinne they were become most unlike him so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself determining to cast him out of the garden of Eden Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not because there was any danger of his living for ever but in derision of any such hope or expectation if happily he should entertain any such motion as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil Vers 24. And he placed at the East and of the garden c. Where was the entrance into Paradise there at the East end of the garden he placed Cherubims and a flaming sword that is Angels armed with a flaming sword for Moses useth this word that he might speak to the capacity of the Jews who had Cherubims figured in their temple to represent the angels CHAP IV. Vers 3. ANd in processe of time it came to passe c. Abel and Cain had been doubâ—lesse taught of God thus to worship him and therefore it is said Heb. 11. 4. that by faith to wit grounded on Gods word Abel offered sacrifice Vers 4. And the Lord had respect to Abel and to his offering This Cain perceived and therefore it was manifested by some outward signe either ordinary by giving good successe to Abel in all things and not to Cain or extraordinary as by sending fire from heaven to consume Abels sacrifice and not Cains as we see the like Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering
to eat and raiment to put on so that I come again to my fathers house in peace then shall the Lord be my God this stone which I have set for a pillar shall be Gods house and of all that thou shalt give me I will surely give the tenth unto thee Vers 8. Bâ—t Deborah Rebekahs nurse died This place makes me without any scruple to conclude that though the coming of Jacob to his father Isaac be not yet mentioned he had been there long before this for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban with whom he had served twenty years and never go in all that time to see his aged father undoubtedly there was continuall intercourse betwixt them and so Deborah being come at this time to Jacob it may be upon Rebekahs death or some other occasion there died and with great mourning was buried Vers 10. But Israel shall be thy name God had given him this name before Gen. 32. 28. And he said Thy name shall be no more called Jacob but Israel but now the Lord confirmed this name to him the second time as Jacob also ver 15. confirms the name of the place Bethel And Jacob called the name of the place where God spoke with him Bethel Vers 14. And Jacob set up a pillar in the place where he talked with him Whether the pillar set up here before Gen. 28. 18. And Jacob rose up early in the morning and took the stone that he had put for his pillow and set it up for a pillar was defaced or overthrown it is uncertain but this was questionlesse another pillar as appears because it is said to have been set up just in the place where God had this second time appeared to him And he poured a drink-offering thereon See Gen. 28. 18. Ver. 18. But his father called him Benjamin That is the sonne of my right hand to wit because he should be his beloved tendered and especially regarded he should be ever at his right hand according to that expression Psal 80. 17. Let thy hand be upon the man of thy right hand and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni the sonne of my sorrow also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the losse of his dear wife Vers 19. And Rachel died To wit immediately after she was delivered of her child and thus she that ere while in a passion quarrelled with her husband Give me children or I die now died by her bearing of children And was buried in the way to Ephrath which is Beth-lehem It hath both names Micah 5. 2. But thou Beth-lehem Ephratah c. Vers 29. And Isaac gave up the ghost and died This is here set down by way of anticipation for that which is related in the two follovving chapters fell out before Isaac died CHAP. XXXVI Vers 1. NOw these are thâ— generations of Esau c. This is related to shevv the accomplishment of that temporall blessing vvherevvith his father blessed him Gen. 27. 39. And Isaac his father answered and said unto him Behold thy dwelling shall be the fatnesse of the earth and of the dew of heaven from above and by thy sword shalt thou live and shalt serve thy brother and it shall come to passe when thou shalt have the dominion that thou shalt break his yoke from off thy neck as likevvise of the promise to Abraham Gen. 22. 17. In multiplying I will multiply thy seed as the starres of the heaven and as the sand upon the sea shore and the oracle given to Rebekah Gen. 25. 23. And the Lord said unto her Two nations are in thy womb and two manner of people shall be separated from thy bowels Vers 2. Adah the daughter of Elon c. The vvives of Esau are here set dovvn by other names then formerly The first is Adah vvho Gen. 26. 34. is called Bashemath and the daughter of Elon the Hittite as here also she is said to be And indeed it vvas usuall in those times to have tvvo names for thus Esau vvas called Edom and Jacob Israel Maachah daughter of Abishalom 1. King 15. 2. is called Michaiah daughter of Uriel 2. Chron. 13. 2. His second vvife here named is Aholibamah the daughter of Anah the daughter of Zibeon the Hivite novv this doubtlesse is the same who is called Judith Gen. 26. 34. onely because her father was called both Anah and Beeri here she is said to be the daughter of Anah and there the daughter of Beeri and because this Anah who was also called Beeri was the sonne of Zibeon therefore Aholibamah is said to be not onely the daughter of Anah but also the daughter of Zibeon because she was his grandchild namely Zibeons and that to distinguish this Anah the father of Aholibamah Esaus wife from another Anah mentioned ver 20. who was the brother of Zibeon and so the uncle of this Anah Indeed Anah or Beeri the father of Aholibamah or Judith though here termed the Hivite yet is said to be a Hittite chap. 26. 34. but this is because the Hivites comprehended also the Hittites as the Brittains the English and Welch Vers 3. And Bashemath This was Esaus third wife called Machalath Gen. 28. 9. Vers 6. And Esau took his wives and his sonnes c. Esau dwelt in Seir whilest Jacob was in Mesopotamia chap. 32. being removed thither as may well be thought either upon some displeasure or for that he was allyed by marriage to the Hivites vers 2. Esau took his wives of the daughters of Canaan Aholibamah the daughter of Anah the daughter of Zibeon the Hivite but this cannot be meant of that removall for now he goes from the face of his brother Jacob and that vers 7. because their riches were more then that they might dwell together Questionlesse therefore after Jacobs return from Mesopotamia Esau not yet having removed his goods c. from Canaan nor fully accomplished his designes in Seir returned also to his father but after Isaac was dead and buried partly because as it fared once with Abraham and Lot the place where they dwelt was too strait for him and his brother both being now grown exceeding rich and partly because no doubt he had already hope to get the possession of the land of Seir he removes thither again with all that he had God in his providence thus disposing it that he should thus leave Jacob as it were in the possession of Canaan which was appointed for his posterity Vers 12. And Timna was concubine to Eliphaz Esaus sonne She was sister to Lotan the sonne of Seir vers 22. And Lotans sister was Timma Thus not onely Esau but Eliphaz his sonne matching into the stock of the Chorites by this occasion they thrust in themselves into the government of Mount Seir Deut 2.
to require of him Look to it saith he for evil is before you if you trouble me further I shall make you smart for it Vers 13. The east-wind brought the locusts Or grashoppers and with them caterpillars Psal 78. 46. He gave also their increase unto the caterpillar and labour to the locust Psal 105. 34 35. He spake and the locusts came and caterpillars and that without number and did eat up all the herbs in their land and devoured the fruit of their ground Vers 16. I have sinned against the Lord your God and against you To wit against Moses and Aaron by using them so scornfully and reprochfully by threatning them for the faithfull discharge of their dutie and driving them away out of his presence as in the 10. and 11. verses or else the Israelites in generall by the cruel bondage under which he had held them and by refusing to dismisse them and to grant them that libertie of going forth to serve the Lord which by Moses and Aaron they had so often desired of him Vers 17. Now therefore I pray thee forgive me my sinne onely this once That is pardon the wrong I have done you and procure that the Lord may not further be offended with me and if this be done this once I require no more for if I fail you any more and not do what I promise I desire not that you should ever any more afford me the least favour Yet withall we must know that the main thing which Pharaoh intended in desiring that his sinne might be forgiven was that the plague might be taken away which now lay upon them for he was farre from a sincere desire of reconciliation with â—od Vers 17. Intreat the Lord your God that he may take away from me this death onely That is this deadly plague or destruction And so he calls this plague of the locusts not onely because it killed and destroyed all the fruit of the ground but also especially because by this means it deprived them of that which was to be food both for man and beast it was likely if it continued to bring a grievous famine and so death and mortalitie amongst them As for that opinion of some Expositours that these locusts with their biting killed even men themselves it is altogether uncertain and cannot be concluded from these words Yet probable it is that there were sometimes in those countreys some kind of locusts that killed men with their biting and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church that are compared to locusts ascending out of the bottomlesse pit that their torment was as the torment of a scorpion when he striketh a man Vers 21. Even darknesse which may be felt The darknesse threatned is here called darknesse that may be felt either by way of an hyperbole to signifie what an exceeding great darknesse it should be or else because the aire should be so thickned with grosse mists and vapours that it might be felt which in such an extraordinary horrid darknesse as that was might indeed well be Vers 23. They saw not one another neither rose any from his place for three dayes They saw not one another because neither it seems had they any light by sunne moon or starres from above nor yet from fire or candle beneath the thick clouds wherewith the aire was darkned being such that either they did put out the fire or at least wholly hide and cover it from the sight of men And being thus deprived of all light whatsoever and that by a divine hand of judgement no marvell though with the terrour thereof they durst not so much as move from the places where they were as is here expressed How easily the Israelites that had light in their dwellings might have gone away with all that they had whilest the Egyptians lay thus for three dayes together imprisoned in darknesse we may easily conceive but they had learnt to depend and wait upon God and would not stirre but by his appointment Vers 24. And Pharaoh called unto Moses and said c. Pharaohs sending for Moses and charging him not to see his face any more ver 28. argue plainly that this was done after the three dayes darknesse was over But is it likely that when the plague was removed he would relent To which I answer And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go or at least have desired the help of Moses prayers as at other times Onely let your flocks and your heards be stayed And this he desired chiefly that they might be as pledges of their return again Vers 28. I will see thy face again no more That therefore which follows in the next chapter concerning the death of their first-born was spoken immediately by Moses at this time before he went from Pharaoh and therefore it is said chap. 11. 8. that he went out in a great anger CHAP. XI Vers 1. ANd the Lord said unto Moâ—es yet â—illâ— I bring onâ— plagâ—e more upon Pharaoh That is the Lord had said unto Moses yet will I bring c. for this message Moses râ—ceived from the Lord immediately before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more and it is here added as the gâ—ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter that he would come to him no more the reason was because God had before that last coming to Pharaoh told him this which is here recorded It is true God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold Exod. 3. 21 22. And it shall come to passâ— that when yâ— go ye shall not go empty but every woman shall borrow of hâ—r nâ—ighbour and of her that soâ—ouâ—neth in her house jewels of siâ—ver and jewels of gold c. as also of this plague of slaying their first-born Exod. 4. 23. Let my sonnâ— go that he may serve me and if thou refuse to let him go behold I will slay thy sonne even â—hy first-born But this message which is here related he received from the Lord immediately before that his last going to Pharaoh whereof mention is made in the 24. verse of the former chapter and therefore he saith Yet will I bring one plague more upon Pharaoh c. Vers 3. The man Moses was very great in the land of Egypt in the sight of Pharaohs servants c. Implying thaâ—the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews Vers 4. And Moses said Thus saith the Lord c. That is immediately after he had told him that he would see his face no more chap. 10. ver 29. Vers 5. Even unto the first-born of the maid-servant that is behind the
mill That is grinding at the mill seâ— chap. 12. 29. Now those that did thus work at the mill were said to be behind it because they used to thrust the mill before them as they wrought Vers 7. But against any of the children of Israel shall not a dog move his tongue Which yet are wont to bark in the night at the least noise The speech is proverbiall and signifies that they should not have the leasâ— disturbance among them but should all quieâ—ly take their rest in their beds This is spoken as it were in opposition that which Mosâ—s had immediately before said concerning the Egyptians when as there should be a great cry amongst them because of the death of their first-born amongst the Israelites all should be still and quiet not so much as a dog should amongst them move his tongue either against man or beast CHAP. XII Vers 1. ANd the Lord spake unto Moses and Aâ—ron in the land of Egypt c. It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover yet most probably it may be gathered â—hat it was before the three dayes darknesse wherewith the Lord punished the Egyptians for the Passeover was kept on the foureteenth day the day after the first-born of the Egyptians were slain and it seems it was but the day before the thirteenth day when Moses being sent for to Pharaoh immediately after that darknesse was over and finding he would not dismisse the Israelites denounced that last plague the death of the first-born and that it should befall them the night following chap. 11. 4 5. Thus saith the Lord About midnight will I go out into the midst of Egypt and all the first-born in the land of Egypt shall die Now these directions concerning the Passeover were given before the tenth day of this seventh moneth for upon the tenth day they were enjoyned as we see her ver 3. to set apart the lambe which was to be eaten at the Passeover Vers 2. This moneth shall be unto you the beginning of moneths That is the moneth Abib See chap. 13. 4. This day came ye out in the moneth Abib which in the Chaldee tongue was also called Nisan and contained for the most part some of our March and some of our April whereas formerly they began their year with the moneth Ethanim or after the Chaldees Tisri which agreeth with our September as is evident Exod. 23. 16. where we may see that one year ended and another began at the feast of in gathering which was after all their harvest Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth which was formerly the seventh in number And yet this account was afâ—erward kept onely in Ecclesiasticall affairs for the Jubilees and such other civil affairs it began as it had done before Lev. 25. 8 9 10. Vers 3. In the tenth day of this moneth they shall take to them every man a lambe c. To wit the very day whereon afterwards the Israelites entre d the land of Canaan Josh 4. 19. The people came up out of Jordan on the tenth day of the first moneth Now a lambe or a kid for that is added ver 5. Ye shall take it out from the sheep or from the goats was appointed to be set apart on this day for the Passeover and that no doubt as a significant type and figure of Christ who is therefore called our Passeover sacrificed for us 1. Cor. 5. 7. and by the Baptist John 1. 29. the lambe of God which taketh away the sinnes of â—he world For as these lambes were taken away from the rest of the flock so was Chriâ—t taken from among men Hebr. 5. 1. and was indeed a man as other men are and sent into the world by his bloud to save us from death and the lambe being of all creatures the most harmlesse meek and profitable it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent Vers 6. And ye shall keep it up untill the foureteenth day of the same moneth There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast in other places where the Passeover is commanded At this time it was thus ordered both that it might be in a readinesse and not be to seek when they were encumbred with businesse about their going away especially that in this as in other things it might be a type of Christ who was holy harmlesse undefiled and separate from sinners and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us as was no where amongst men to be found And the whole assembly of the congregation of Israâ—l shall kill it in the evening In the Hebrew it is between the two evenings The meaning of this may thus be understood The naturall day from sunne to sunne the Jews used to divide into foure parts the first was from sunnerising to nine in the forenoon the second contained the three following houres from nine to twelve and was called the sixth hoâ—re the third contained the three next from twelve to three in the afternoone and was called the ninth houre the fourth reached from thence unto sunsetting so that between three a clock in the afternoon which was the first evening and sunsetting which is here reckoned the other evening was the time appointed for the killing of the Passeover at which time also Christ the true Paschall lambe dyed for us as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce Eli Eli c. vers 50. Jesus when he had cryed again with a loud voice yielded up the Ghost And so Once in the end of the world appeared to put away sinne by the sacrifice of himsef Heb. 9. 27. Vers 7. And they shall take of the bloud and strike it on the two sideposts c. In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe on the two sideposts and on the upper dore-post of the houses wherein they did eat it The bloud saith the Lord shall be to you for a token upon the houses where you are and when I see the bloud I will passe over you and the plague shall not be upon you to destroy you And hence we may probably gather that this also was ordained onely for this Passeover in Egypt when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe and not for future times 2. That hereby also was signified the applying of Christs bloud by faith to the hearts of believers which is called the sprinkling of the bloud of Jesus Christ 1. Pet. 12. 3. That where two smaller households
that he vvas dead already they brake not his legges And these things were done saith S t John chap. 19. 36. that the Scripture should be fulfilled A bone of him shall not be broken CHAP. XIII Vers 2. SAnctifie unto me all the first-born c. That is make known unto my people that they are to be put apart to holy uses for me and my service Now the first-born were thus consecrated as a kind of first-fruits to signifie that all Gods people which are a congregation of first-born being redeemed from death by the bloud of Christ were bound to consecrate themselves to the service of the Lord Rom. 12. 1. I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Whatsoever openeth the wombe among the children of Israel both of man and of beast it is mine To wit by a peculiar right because he preserved them in Egypt vvhen the Egyptians vvere killed and therefore such might not be given as a vovv of freevvill offering Levit. 27. 26. Onely the firstling of the beast which should be the Lords firstling no man shall sanctifie it whether it be ox or sheep Vers 5. And it shall be when the Lord shall bring thee into the land of the Canaanites c. He mentions the goodnesse of the land vvhich he had promised h at it was a land flowing with milk and hony as a spurre to quicken them in Gods service and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan the better to assure them that though there were now so many strong Nations dwelling in that countrey yet they should drive them out and possesse their land Vers 9. And it shall be for a signe unto thee upon thine hand and for a memoriall between thine eyes c. That is this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt as when men use to put a ring or to tie a thread upon their fingers or to hang jewels upon their foreheads hanging between their eyes a custome it seems in those times to put them in mind of something which they are very carefull not to forget Vers 13. And every firstling of an asse thou shalt redeem with a lambe That is the firstling of all unclean beasts for this one kind is put for the rest because there were great store of them in that countrey See Numb 8. 15. The first-born of man shalt thou surely redeem and the firstling of unclean beasts shalt thou redeem And all the first-born of man shalt thou redeem When and at what price see Numb 18. 16. And those that are to be redeemed from a moneth old shalt thou redeem according to thine estimation for the money of five shekels after the shekel of the sanctuary which is twenty gerahs Vers 17. Left peradventure the people repent when they see warre and they return to Egypt The Philistines were enemies to the land of Egypt and hence we reade that whilest the Israelites lived in Egypt in the dayes of Ephraim the son of Jacob the men of Gath that were born in that land slew some of the sonnes of Ephraim because they came down to take away their cattel 1. Chron. 7. 21. much more therefore was it likely that now they would deny them passage though their countrey Now should they see warre where the easinesse and shortnesse of the way they had gone might invite â—hem to escape and avoyd that trouble by a speedy return back again into Egypt it is likely the fear of the enemy would soon have made them turn their backs upon Canaan To prevent this God leads them a way where the red sea and troublesome wildernesse through which they had passed might beat them off from attempting to return though they should meet with enemies that should make warre against them Vers 18. And the children of Israel went up harnessed out of the land of Egypt Some by this word harnessed understand onely that they went away girt up and prepared for their journey as travellers used to do But others and I think more probably understand it of their going up armed in a military order whereto agrees also that Translation of this word which is set in the margin of our Bibles that they went up five in a rank for considering 1. that the same word in the originall is used both here and Josh 1. 14. where it is translated ye shall passe before your brethren armed and 2. that immediately after they were in the wildernesse they fought with the Amalekites I see not why we may not think that they went up in a military manner armed for though they were in bondage to the Egyptians yet being such a numerous people living together in the land of Goshen it is not probable that they were left wholly unfurnished of armes wherewith they were to defend that part of the countrey However the drift doubtlesse of this place is to shew that they went not away in a confused manner as men that fled but that being all meâ— together at Succoth a place which before they had appointed for their Rendevouz they marched away from thence in battel-array Vers 19. And Moses took the bones of Joseph with him Though the removing of the bones of Joseph as chief be here onely mentioned and that because of the oath that was made to him concerning this Gen. 50. 25. Joseph took an oath of the children of Israel saying God will surely visit you and ye shall carry up my bones from hence yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs or else the Israelites had before when they died carryed their dead bodies out of Egypt and buried them in Canaan as they did Jacobs For of all the Patriarchs Stephen said Act 7. 16. that they were carryed over into Sichem and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem Vers 21. And the Lord went before them by day in a pillar of a cloud c. That is the Lord to shew the Israelites which way they should go caused a cloud the signe of his presence to go before their camp not onely by day but also by night too when they had any occasion to travel in the night and the fashion of it was alwayes like that of a pillar ascending round and straight from the earth towards the being in all other respects by day like other clouds onely by night it was reâ—d in appearance like fire Numb 9. 15. called therefore here a pillar of fire and so it served not onely to direct them which way to go for which way soever that went in the forefront of the camp the Israelites still followed it and when they were to stay in any place then that removed
atonement for him Though burnt-offerings were usually given in signe of thankfulnesse to God and so betokened a new creature and holy life Psal 51. 18 19. Do good in thy good pleasure unto Sion build thou the walls of Jerusalem Then shalt thou be pleased with sacrifices of righteousnesse with burnt-offering and whole burnt-offering and Gen. 8. 20. And Noah builded an altar unto the Lord and took of every clean beast and of every fowl and offered burnt-offerings on the altar yet they were also for atonement and remission of sinnes to wit generall sinnes Job 1. 5. And it was so when the dayes of their feasting were gone about that Job sent and sanctified them and rose up early in the morning and offered burnt-offerings according to the number of them all for Job said It may be that my sonnes have sinned c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering Levit. 4. Vers 5. And he shall kill the bullock before the Lord. That is the priest in the name of the offerer for this was usually the work of the priests and therefore Moses did it when he supplyed the priests office Exod. 29. 10 11. though sometimes the Levites also helped herein when there were not priests enough to do it 2. Chron. 25. 10 11. The priests stood in their places and the Levites in their courses and they killed the Passeover that is the Passeover-offerings and the priests sprinkled the bloud from their hands as being given of God to be assistant to the priests in such services Numb 8. 19. I have given the Levites as a gift to Aaron and to his sonnes to do the service of the children of Israel in the tabernacle of the congregation and to make an atonement for the children of Israel Now the sacrifice was killed to signifie the death of Christ Who was slain that he might redeem us to God by his bloud Revel 5. 9. and the mortifying of Gods people by the word and spirit and it was killed by the priest to signifie that Christ should offer up himself unto God as being both our priest and sacrifice and that there is no possibility for men to please God by any service they do him but onely in and through the mediation of Christ of whose priesthood the Leviticall priest was a type and figure As for the place where it was killed that may be gathered by the rule of Analogy from that which is expressed verse the 11. concerning the second sort of burnt-offerings namely that it was killed at the north-side of the altar And the priests Aarons sonnes shall bring the bloud and sprinkle the bloud c. And this was done in a large measure so that the corners of the altar were filled with bloud Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground but should be accepted of God as a propitiation for their sinnes as being a figure of the bloud of Christ which should be offered up to God and accepted by him in our behalf as for our reconciliation so also for our sanctification who are elect according to the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the bloud of Jesus Christ 1. Pet. 1. 2. Vers 6. And he shall flay the burnt-offering That is the priest for the flaying of the sacrifice was also ordinarily the work of the priest who had therefore the skinne for himself Levit. 7. 8. though upon extraordinary occasions as is before noted concerning killing the burnt-offerings even in this also the Levites sometime helped them 2. Chron. 29. 34. The priests were too few so that they could not flay all the burnt-offerings wherefore their brethren the Levites did help them Because the sacrifices were offered as I may say as a holy feast unto the Lord whence the altar is called the table of the Lord and the sacrifice offered thereon his meat Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar and hence it was that the skinne was alwayes flayed off Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie First the sufferings of Christ who being first stripped of his garments Matth. 27. 28 they did afterwards most shamefully intreat so that there was no beauty in him why men should desire him Secondly the afflictions of Gods people under the rage of cruell oppressours and persecutours Who as the Prophet speaks Micha 3. 3. eat their flesh and flay their skinne from off them And thirdly the mortification which God requires in those that give up their names to him even that They put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts Ephes 5. 22. Vers 7. And the sonnes of Aaron the priest shall put fire on the altar c. Here the Lord gives direction for the burning of these sacrifices by the inseriour priests enjoyning them first to put fire upon the altar Now because they were to use no strange fire in burning the sacrifices but onely that fire which was continually nourished upon the altar Levit. 6. 12 13. and which at first came down from heaven Levit. 9. 24. therefore by putting fire upon the altar is meant onely the laying of the fire together or laying it on again when they had laid it by for the clearing of the altar Secondly to lay the wood in order and then all the pieces of the sacrifices in order upon the wood which was so appointed because the discreet laying of the wood doth much conduce to the well burning of the fire And then lastly thus to burn all upon the altar The mistery of this might be twofold First to signifie the consecrating of Christ and his members by afflictions and sufferings for as he the Captain of our salvation was made perfect by sufferings Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory for every one shall be salted with fire and every sacrifice shall be salted with salt Mark 9. 49. Secondly to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit which is often in the Scriptures compared to fire as Matth. 3. 11. He that cometh after me is mightier then I he shall baptize you with the holy Ghost and with fire for as Christ through the eternall spirit offered himself without spot unto God Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service Ye have purified your souls in obeying the truth saith the Apostle Peter through the spirit 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit 1. Thess 5. 19. but also by prayer holy meditation and all other things conducing thereto we must do what we can
commanded them not and so were severely punished for it as is afterwards expressed Now that this happened that very eighth day whereof mention is made Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord may be gathered by that which follows from vers 12. to the end of the chapter which plainly concerneth those sacrifices whereof we reade in the former chapter And thus God taught them betimes the weaknesse of the Leviticall priesthood and withall with what fear and exact care it was fit they should carry themselves in the service of God Vers 2. And there went out fire from the Lord and devoured them That is killed them as the sword is said to devoure 2. Sam. 2. 26. Then Abner called to Joab and said Shall the sword devoure for ever For that neither their bodies nor clothes were burnt to ashes appears verse 5. So they went near and carried them in their coats out of the camp Vers 3. Then Moses said unâ—o Aaron This is it that the Lord spake saying I will be sanctified c. The substance of these following words is in many places to be found as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them again Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes and keep the charge of the Lord that ye dye not and this is sufficient Yet happely these very words also at some other time were spoken by God though not written As for the words themselves I will be sanctified by them that come nigh me and before all the people I will be glorified the meaning of them is that God will have those that come nigh him carry themselves as become those that serve so holy a God with all possible care and reverence and fear and that God will else manifest his holinesse in punishing them Ezek. 28. 22. Behold I am against â—hee O Zidon and I will be glorified in the midst of thee Two arguments are therefore herein couched to keep Aaron from murmuring 1. because the punishment was just 2. because God should be glorified hereby and both the people and his posterity receive good by it And Aaron held his peace That is though happely at first he began to take on pitifully and to give too much liberty to his passions yet hearing those words of Moses he presently checked himself laid his hand upon hiâ— mouth and not a word more would he speak And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure and that his carriage was herein most singalarly remarkable we shall see if we note these particulars First that he had now lost two of his sonnes yea his two eldest sonnes together at a clap We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him Gen. 27. 45. Go â—lie to Paran why should I be deprived of you boâ—h in one day Secondly that they were cut off suddenly by an untinely death as we use to say when neither themselves not their poore father did ever dream of any such danger Thirdly that they were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God the Lord by the manner of their death pointing out the sinne for which they were stricken and what father had not rather lose all his stock of children in an ordinary way then have execution done upon any one of them by Gods immediate hand in such a terrible manner Fourthly that it was at a time when â—heir hearts no doubt were as full of joy as ever they could hold it being the first day of their entring upon that high honour of their priestly function and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity And last of all that they were cut off with such severity for so small an offense as reason might judge of it onely for taking fire to burn the incense from one place when they should have taken it from another and that not purposely done but onely through mistake an errour into which when they had so much to do and were yet unacquainted with the service they might easily fall Vers 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel the uncle of Aaron c. The nearest kindred it seems used to perform this office of carrying the dead to be buried and their brethren the priests might not leave their ministery therefore Aarons cosin germans are appointed to do it Vers 6. Vncover not your heads neither rend your clothes c. The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book where the inferiour priefts are allowed to be mourners at the buriall of a brother though the high priest is forbidden it But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu not to uncover tâ—eir heads nor to rend their clothes nor to go out from the doore of the tabernacl◠〈◊〉 the congrâ—gation and that first becâ—use it was an extraordinary judgemenâ— of God that was fallen upon their brethren and they were to testifie their â—â—bmissiâ—â— thereuâ—â—â— by not lamenting their death Secondly because the solemnity and service of the dâ—y might not be interrupted being newly anointed and now at this time prepared for their first entring upon the execution of their priestly office they might not break off this service to attend the buriall of their brethren But why are they injoyned not to uncover their heads since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads but rather to cover them as we may see 2. Sam. 15. 30. David went up the ascent of mount Olivet and wept as he went up and had his head covered and he went barefoot and all the people that was with him covered every man his head and they went up weeping as they went up and so again chap. 19. 4. But the king covered his face and the king cried with a loud voyce Oh my sonne Absolom O Absolom my sonne my sonne See also Jer. 14. 3 4. The answer is that the priests are here injoyned not to uncover their heads that is not to take off their miters and bonnets which they wore on their heads to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu to wit by covering their heads with the usuall vail or covering of mourners The chief aim of this command was to intimate
Numb 9. 6. And there were certain men who were defiled by the dead body of a man that they could not keep the passeover on that day and they came before Moses c. Vers 2. These are the beasts which ye shall eat among all the beasts that are on the earth No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first whence is that direction given to Noah immediately before the floud Gen. 7. 2. Of every clean beast thou shalt take to thee by sevens the male and his female and of the beasts that are not clean by two the male and his female But this was then onely in respect of sacrifices for eating or not eating it seems they had then no distinction of clean or unclean beasts Gen. 9. 3. Every moving thing that liveth shall be meat for you even as the green herb have I given you all things But now by this law the Israelites are forbidden the eating of divers meats both flesh and fowl and fish as unclean And that first to move this stubborn people to absolute obedience and to depend upon Gods word and will in all things whatsoever yea even in their veâ—y meat and secondly by restraining them from that which was usually eaten amongst the Gentiles to put them in mind of the difference which God had put betwixt them and all other nations reputing them of his mercie as clean and all other nations to be unclean and to teach them what speciall purity God required in them above other nations as his own peculiar people And therefore we see that the Apostle reckons this amongst the legall shadows Col. 2. 16 17. Let no man judge you in meat or in drink c. which are a shadow of things to come but the body is of Christ. And after the death of Christ when the partition-wall was broken down and believers of all nations were taken in to be Gods people no lesse then the Jews the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats Act. 10. 15. did also as in a figure covâ—rtly signifie unto him not to count the Gentiles unclean but to go unto them and to preach the Gospel to them as well as to the Jews Vers 3. What soever parteth the hoof c. Why these are allowed as clean others forbidden as unclean I think no sound reason can be given but Gods good will and pleasure and his power to give what laws he pleaseth unto his people The most probable mysticall reasons given are these First that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it not carually but spiritually 1. Cor. 2. 14 15. But the carnall man receiveth not the things of the spirit for they are foolishnesse unto him neither can he know them because they are spiritually discerned But he that is spirituall indgeth all things c. Secondly that the chewing of the cud signified the serious meditation of the law of God day and night Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night For that is the food of our souls Amos 8. 11. Behold the day is come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst of water but of hearing the words of the Lord. And therefore having received this our food we should repeat and recall it to mind Mal. 4. 3. Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israâ—l with the statutes and judgements 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things and keep the ordinances as I delivered them to you For which the men of Berea are commanded Acts 17. 11. These were more noble then those of Thessalonica in that they received the word with all readinesse of mind and searched the Scriptures dayly whether those things were so Yea as much as in us lies we should have the word of God â—ver in our mouthes Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up And thirdly that the requiring of both these joyntly did signifie that God is not content with them that cleanse themselves by halves but will have us clean throughout both within and without See 2. Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selve's from all filthinesse of the flesâ— and spirit c. Vers 8. And their carcase shall ye not touch c. Not onely eating but touching also is forbidden to teach us to refrain from all fellowship in evil Esa 52. 11. Depart ye depart ye go ye out from thence touch no unclean thing go ye out of the midst of her be ye clean c. Vers 9. Whatsoever hath sinnes and scales in the waters c. See the note above upon vers 3. Those fish that have â—innes and scales being a brighter and more cleanly sort of fish not so much delighting in the mud as others were the fitter to signifie the purity that God required in his people Vers 10. And of any living thing that is in the waters c. This is added to exclude shelfish and sea-monsters that do not swimme like fish c. Vers 13. The Eagle the Ossifrage and the Ospray c. These and the most of the fouls here reputed unclean are ravenous such as live by rapine and unclean food and were the fitter to signifie how farre Gods people should be from oppression rapine and all uncleannesse of sinne whatsoever Both the Ossifrage and the Ospray here mentioned are severall sorts of Eagles the Ossifrage by interpretation is bone-breaker somewhat bigger then the ordinary Eagle and much of the same kind the Ospray hath her name in the Originall from her strong eyes and limbes for she is able to look upon the sunne and by that tryeth her young as Writers report it seems to be the Sea-eagle that from on high espieth fishes in the sea and lakes and falling violently upon the water takes them Vers 15. Every Raven after his kind As the Crows Choughes Rooks Caddaws Pyes c Vers 16. And the Owl and the night-Hawk and the Cuckow c. Amongst other birds forbidden them as unclean all the severall sorts of Owls are here mentioned as the Howlet mentioned in the first place under that common name the Owl and the night-Hawk or night-Raven and the little Owl vers 17. that is the Scrichowl and the great Owl which is a kind of Owl that dwelleth in deserts and solitary places whence is that of the Prophet Psal 102. 6. I am like an Owl or the great Owl in the desert Now these being all night-birds that cannot endure the light
eat with them of their peace-offerings because the remainders might not be reserved for themselves but were to be burnt Vers 11. Ye shall not steal neither deal falsely neither lie one to another Though all lying be here forbidden yet principally all lying whereby men are defrauded of their right either in buying or selling or otherwise Vers 12. And ye shall not swear by my name falsely Next after the Law against all false dealing in defrauding this is here inserted because by perjâ—ry men use to help forward their false dealing Nether shalt thou profane the name of thy God To wit nether by perjury nor vain swearing Vers 14. Thou shalt not â—urse the deaf c. Under these particulars of cursing the deaf and laying a stumbling-block before the blind there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them and so not have power to defend or right themselves yea even the putting of stumbling-blocks before the consciences of men and that because the Lord will plead the cause of those that are thus wronged which is implyed in the last words but shalt fear the Lord thy God as if he had said Let the fear of God in these cases restrain thee though the deaf and blind need not be feared Vers 16. Neither shalt thou stand against the bloud of thy neighbour Though the doing of any thing against the life of our neighbour is here forbidden yet the evil principally here forbidden is the standing up in courts of Justice to take away a mans life either as a false accuser or a false witnesse and the rather is this subjoyned to the foregoing Law Thou shalt not go up and down as a tale-bâ—arer among thy people because tale-bearing doth usually tend as in Doegs example we may see to derprive men of their lives according to that of the Prophet Ezek. 22. 9. In thee are men that carry tales to shed bloud Vers 17. Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke c. That is when any man hath wronged you in any thing you shall not go away and closely nourish hatred in your hearts against them or secretly carry tales of them to others and in the mean season never open your mouths to them that did the wrong but quite contrary you shall in a brotherly manner rebuke them for the evil they have done that so you may reclaim them from those evil wayes This I conceive is the drift of this precept yet withall it may imply that he that doth not rebuke his brother when he sees him do amisse doth indeed hate him and not love him and that because he suffers him to runne on in his sinne and seeks not his amendment Vers 18. But thou shalt love thy brother as thy self This clause as thy self doth not denote an exact and perfect equality of love but a certain proportion of likenesse it doth not bind men to love their neighbour with the same degree of love but 1. that they should no more desire or seek the hurt of their neighbour then of themselves 2. that they should endeavour to do all good to their neighbour as to themselves and 3. that they should love their neighbour in the same manner heartily sincerely constantly as they love themselves This expression therefore is not unlike that Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father as thou father art in me and I in thee which doth not impart the same union but onely a likenesse of union Vers 19. Ye shall keep my statutes This is repeated and prefixed here to shew that the ordinances following must not be neglected though seeming slight because even these also were Gods statutes Thou shalt not let thy cattle gender with a diverse kind Of this Law there may be two reasons one naturall to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures or seem to make more then God created another mysticall to teach them how God did hate both mixture of persons I mean the children of God with infidels as also all mixtures of religions and of mans devices with Gods ordinances and whatsoever hypocrisie or corruption of manners is contrary to that sincerity and simplicity which God requires in his children and this also was intended in the following prohibitions against sowing their fields with mingled seed Vers 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed c. she shall be scourged And so consequently the man also as being both equally guilty And indeed in the Hebrew there shall be a whipping which may have reference to both because she was a bondwoman a lighter punishment is inflicted for had she been either born or been made free both should have been put to death Deut. 22. 23 34. Thus still the Lord debaseth bond-servants to teach his children to hate the bondage of sinne Vers 21. And he shall bring his trespasse-offering c. Both for himself and the servant with whom he committed uncleannesse if she were an Israelite But because the man onely is appointed to bring a trespasse-offering this seems to imply the former Law was meant of heathen bondwomen which might not bring an offering Vers 23. And when ye shall come into the land and shall have planted all manner of trees for food then ye shall count c. The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised and not to be eaten that is they were to be cut or plucked off betimes and cast away as an unclean thing even as the fore-skinnes of men in circumcision were cut off and cast away as unclean And though herein they were taught to benefit themselves in way of husbandry because if a young tree be suffered to bear fruit too soon neither will the fruit ever be good nor will the tree indure so long this over-early fruit drawing away the nourishment which should make the root and tree strong yet chiefly I conceive it was thus ordained for religious respects as 1. because the first-frâ—it was to be consecrate to God to whom it was fit the best should be given and at the best they use not to be till after three or foure years bearing and 2. to shew that through the contagion of sinne all things are rendred unclean to us Tit. 1. 15. To them that are defiled and unbelieving is nothing pure so that we have no right to eat of them till by Christ the seed promised in the circumcision they be râ—stored as pure to us again and untill they be sanctified by the word of God and prayer 1. Tim. 4. 5. Vers 24. But in the fourth year all the fruit thereof shall be holy c. That is they shall be given the priests as first-fruits See Numb 18. 12
13. Vers 25. And in the fifth year shall ye eat of the fruit thereof that it may yield you the increase thereof That is abundantly For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees to wit that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean and give the fruit of the fourth year to the Lord and then on the fifth year and not till then gather fruit and eat it themselves the Lord would cause the land to yield the fruit thereof in such abundance as in other things so also in the fruit of their trees that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years Vers 27. Ye shall not round the â—orners of your heads neither shalt thou marre the corners of thy beard It is not easie tâ— determine what is meant by rounding the corners of their heads and marring the corners of their beards Some conceive that by rounding the corners of their heads was meant the polling of their heads with round curled locks after a nice and effeminate manner and by marring the corners of their beards the shaving away their beards as if they affected to be like women and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads and shaving of their beards after the manner and custome of the heathen Again others hold that by rounding the corners of their heads and marring the corners of their beards is meant the cutting off the locks of their heads and the hair of their beards that they might offer them to Idol-Gods as most certain it is the heathen used to do But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse And indeâ—d this was a custome amongst the heathen whence is that Isai 15. 2. Moab shall howl over Nebo and over Medeba on their heads shall be baldnesse and every beard cut off and that Jerem. 48. 37. Every head shall be bald and every beard clipped And the more probable this opinion seems because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh c. when they mourned for the dead chap 21. 5. They shall not make baldnesse upon their head nether shall they shave off the corners of their beard nor make any cutting in their flesh Vers 28. Ye shall not make any cuttings in your flesh for the dead As the heathen used to disfigure themselves both by cutting and shaving their hair espeâ—ially in their mourning so also they used to cut and lance themselves Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh cutting themselves and then filling up the place with ink or some other colouâ— that the marks thereof might remain all which customes God here forbids his people to take up both because they were the desperate effects of immoderate mourning as also because they were the customes of idolaters leâ—t conforming themselves to idolaters in these things they should also grow to a conâ—ormity with them in their idolatrous worshipping of false Gods Vers 30. Ye shall keep my Sabbaths and reverence my Sanctuary That is ye shall esteem of it as of the house which I have chosen to be my dwelling-place that accordingly you may be carâ—full to come thither with an inward aw and fear of my presence and not to approch to it in your uncleannesse or any other way to pollute it To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned because the Sabbaths were the chief times whereon they reâ—orted to the Sanctuary Vers 32. Thou shalt rise up before the hoary head Under this all honour dâ—e to them is included Vers 36. Just ballances just weights a just ephaâ— c. Concerning the Ephah see chap. 5. 11. and concerning the Hin see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended CHAP. XX. Vers 2. AGain thou shalt say to the children of Israel Whosoever he be of the children of Israel c. Here the punishments are appointed for the transgression of thoâ—e Laws delivered â—n the former chapter Vers 3. And I will set my face against that man c. That is if any maâ— shall sacrifice his children to that idol Molech and his sinne be not known or cannot be sufficiently proved against him in a judiciall way or that you neglect to punish him and through conâ—ivence forbear to proceed against him according to the former Law then will I set my self against that man to destroy him and cut him off And the reason is added Because he hath given of his seed unto Molech to defile my Sanctuary and to profane my holy name Now these that sacrificed their children to Molech are said to defile Gods Sanctuary 1. Because generally the Land was defiled and so the Sanctuary being in the midst of them was polluted by this as by other their â—innes from which it was therefore purged upon the day of expiation chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary that men defiled with such abominable â—innes as idolatry and bloud-shed and that too of their own children should yet come into Gods Sanctuary 3. Because it was a vild debasing and contempt of Gods Sanctuary that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech Why they are said also to profane Gods holy name is noted before chap. 18. 21. Vers 5. Then will I set my face against that man and against his familie c. That is his poâ—terity or kindred The word in the originall is sometime translated kindred Gen. 24. 38. But thou shalt go unto my fathers house and to my kindred and take a wife unto my sonne Sometimes it is meant of the whole people of Israel because they came all from one stock as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie and Micah 2. 3. Thereâ—ore thus saith the Lord Beâ—old against this familie do I devise an evil from which ye shall not remove your necks It is here used because they of his own family and kindrâ—d were most likely to be partiall and to follow his example but all are here threatned that either by solicitation or defending and excusing them or by not accusing them that is winking at their sinne shall further their escaping deserved punishment as likewise all that should tread in his steps and go awhoring after Molech as he had done Vers 6. I will even set my face against that soul and will cut him off from among his people
of the witnesses hands upon the head of the blasphemer did signifie their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice and not punish the land and people for it Vers 15. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord c. These Laws were given to the Israelites upon the occasion of the foregoing story of the blasphemer that was stoned Evident it is that these are two distinct Laws Whosoever shall curse his God shall bear his sinne and He that blasphemeth the name of the Lord he shall surely be put to death and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt I conceive is this that by cursing God is meant when a man shall directly and purposely speak reprochfully of God and by blaspheming the name of the Lord is meant when men do so profanely mention the name of God either in cursing or otherwise that what they say of God tends much to the reproch and dishonour of God though they do not directly speak against God Vers 16. All the congregation shall certainly stone him The people must all have their hands in the execution 1. to prove their zeal in revenging the dishonour done to God and his Laws 2. that themselves might learn to fear those sinnes which with their own hands they had punished in others Vers 17. And he that killeth any man shall surely be put to death This Law is here inserted upon the occasion of the blasphemers striving with the Israelite ver 10. and to show that God was tender as of his own honour so of the safety of his people CHAP. XXV Vers 2. WHen ye come into the land which I give you then shall the land keep a Sabbath unto the Lord c. That is every seventh year the land shall lie at rest ye shall neither plow it nor sow it c. Concerning this Sabbaticall year and the grounds thereof see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them because that year there was no tillage nor harvest to make money of of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositours that this year all Hebrew servants were set free of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures but rather the contrary When the first Sabbaticall year was kept by the Israelites it is hard to determine and yet sure we are that it was not till they came into the land of Canaan The most probable opinion is that it was the fourteenth year of Joshua's government for if the land was first divided among the Israelites in the seventh year of Joshua as may be gathered from Calebs age Josh 14. 10. then the seventh year after that when they had tilled the land and reaped the crop of it six years was doubtlesse their first Sabbaticall year Vers 5. That which groweth of it own accord of thy harvest thou shalt not râ—ap c. That is as in other years by a peculiar right and interest but in common as others did onely taking what might serve for food Vers 8. And thou shalt number seven Sabbaths of years unto thee c. Here direction is given for the year of Jubile so called as it is most generally held from an Hebrew word Jovel which signifies a ramme because it was proclaimed with trumpets or cornets made of rammes horns A great question there is amongst Expositours nor is it easily to be resolved concerning the numbring of this year of Jubile as likewise at what time of the year it did begin Some conceive that the fourtyninth year which was the last of the seven times seven years was the year of Jubile and whereas it is said ver 10. Ye shall hallow the fiftiâ—th year they say it is called the fiftieth year by reckoning from the year before inclusively and so conceive that the year of Jubile did alwayes concurre with the seventh Sabbaticall year But against this manner of accounting the year Jubile there may be serall strong objections made which cannot well be answered as 1. that the Jews do constantly reckon otherwise making the Jubile every fiftieth year not concurring with the Sabbaticall year 2. that according to this manner of accounting every year of Jubile was then to be counted twice as the last of one fifty years and the first of another and besides in the computation for the first fifty years there was no Jubile before to be included and 3. that it had been superfluous to forbid as ver 11. all sowing and reaping in the year of Jubile if it had alwayes concurred with the seventh Sabbaticall year since all such works had then been unlawfull even in regard that it was a seventh year And therefore I conceive that the more probable opinion is that which is commonly held by Expositours namely that they did reckon seven times seven years which was nine and fourty years and then the next year after to wit the fiftieth year was the year of Jubile and this year was not reckoned in the Sabbath of years following but the one and fiftieth year was the first of the next seven years for else they should not have sowed and reaped six years in this week of years Vers 9. Then shalt thou â—ause the trumpet of the Jubile to sound on the tenth day of the seventh moneth c. That is on the tenth day of the seventh moneth in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubile It was proclaimed on the seventh moneth because it was the first moneth of the civil year and so then the year of Jubile began and it was proclaimed on the tenth day of that moneth which was the day of atonement and a publick fast-day for all the people 1. to shew that our freedome from the spirituall bondage wherein we lie by nature is through the atonement made by Christs death according to that of the Apostle Heb. 2. 12 15. For as much then as the children arâ— partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and deliver them who through fear of death were all their lifetime subject to bondage and 2. to teach us that the way to attain spirituall joy and comfort whereof the Jubile was a signe is to humble and afflict our souls as the Jews on this day did and 3. to teach us that if we expect mercy from God in the pardon of our sinnes which was assured to them on this day of expiation we ought to shew mercy to our
whatsoever were the Lords Numb 8. 17. All the first-born of the children of Israel are mine saith the Lord both man and beast But because the first-born of sheep and such other catel as used to be sacrificed could not be redeemed Numb 18. 17. and so could never be vowed unto the Lord whereas all other first-born might be redeemed and after that might again be consecrated to the Lord by a vow yea before they were redeemed they might be vowed with respect to the time after redemption as Samuel Hannahs first-born sonne was vowed 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned because they were never capable of being vowed unto the Lord. Vers 27. And if it be an unclean beast then he shall redeem it according to thy estimation c. That is if any shall vow an unclean beast then he may redeem it and if he will redeem it it shall be redeemed according to thy estimation c. for this is not spoken of redeeming the first-born of unclean beasts but of unclean beasts that were vowed as before vers 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed which is no where enjoyned for the redeeming of the first-born Vers 28. Notwithstanding no devoted thing that a man shall devote unto the Lord c. That is nothing that is anathematized so it is in the Greek nothing destroyed or wholy cut off as the Hebrew word signifieth Things devoted I conceive were such things as were consecrated and set apart absolutely unto God withouâ— power of redemption and that not by an ordinary vow but with a curse of destruction denounced and desired upon any whosoever it be that shall divert that to any private use Hence the offerings of the temple mentioned Luke 21. 5. are there called anathemata Vers 29. None devoted which shall be devoted of men shall be redeemed but shall surely be put do death Three severall wayes this clause of the law concerning devoted things is understood by Expositours first some understand it onely of beasts yea principally of unclean beasts devoted of men that is devoted by men conceiving that this is added to satisfie a doubt namely that if things devoted might not be sold what then shall be done with those devoted unclean beasts which were not fit for the Lords use to which they say an answer is here given namely that however they might not be sold but must be put to death Again secondly some understand it generally of all devoted things whether men or beasts or lands c. and these by the last clause wherein it is said that such things shall surely be put to death understand a finall separating such things from all civill use unto the Lord either by death or otherwise to wit that such things were either to be put to death or else that they were to be irrecoverably cut off from all civill use which in a metaphoricall phrase is a kind of death such things being civilly dead as we use to say in regard of the former owner But thirdly some understand it onely of men that are devoted for men they say are here mentioned not as the persons devoting but as the persons devoted and therefore it is not translated None devoted which shall be devoted by men but None devoted which shall be devoted of men or from amongst men shall be redeemed that is no men that are devoted shall be redeemed but shall surely be put to death And this seems the most probable Exposition and most agreeable with our translation Onely then it must be understood of such as were devoted unto destruction which was done sometimes by a speciall and extraordinary vow and so the Canaanites were devoted Numb 21. 2. Israel vowed a vow unto the Lord and said If thou wilt indeed deliver this people into my hand then will I utterly destroy their cities or else by Gods speciall command and so the inhabitants of Jericho were devoted Josh 6. 17. and the Amalekites 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service then that last clause they shall surely be put to death cannot be meant otherwise then in that metaphoricall sense before spoken of namely that such were to be wholly given up for ever to the Lord as men dead unto the world and so Samuel they say was devoted to the Lord. Vers 30. And all the tithe of land whether of the seed of the laâ—d or of the fruit of the tree is the Lords There are two sorts of tithes in the Law the first which was given to the Levites Numb 18. 21. the second which after the paiment of the former tithe was separated and carried up to Jerusalem and there eaten by the owners Deut. 12. 6 7 11. this may be meant of both though principally of the first as is methinks evident by that generall expression all the tithe of the land c. Vers 31. And if a man will at all redeem ought of â—iâ— tithes he shall adde thereto the fifth part thereof c. Which was to make suâ—â— that the Levites should lose nothing by the cunning of the owners buying the second tithe might be turned into money Deut. 14. 23. but for the Lords use not their own private commodity Vers 32. And concerning tithe of the herd or of the flock even whatsoever passeth under the rod c. This phrase hath respect unto the manner of tithing which was thus as they went out of the fold or barn one by one the tithing man with his rod numbred them and the tenth as it casually passed by whether good or bad male or female was marked out for the tithe ANNOTATIONS On the third book of MOSES called NUMBERS CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai c. This third book of Moses is called Numbers because therein are related two severall numbrings of the people the one here in the first entrance of this book the other afterwards chap. 26. besides many other numbrings as of the offerings of the Princes and of the severall stages of the Israelites in their journeyings towards the land of Canaan c. In these first words he tells us the place and time when they were numbred to wit in the wildernesse of Sinai and that on the first day of the second moneth in the second year after their return out of Egypt In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people whereby it is evident that all those things which are related in the foregoing book of Leviticus were done within the
hundred thousand and three thousand and five hundred and fiftie at least if there were some small difference it was under fifty such small numbers being indeed usually not set down in the Scriptures yet then it is most probable that the tribe of Levi was numbred which are here lest out And if so thence it must needs follow that there were then at their first numbring so many young men of nineâ—een years of age that now were twenty years old as made up the number of the Levites that they might see they should lose nothing by whatsoever was imployed in Gods service Vers 48. For the Lord had spoken unto Moses saying c. His numbring of the tribe of Levi by themselves not amongst the rest some might think did proceed from an ambitious desire to exalt â—â—s own tribe and therefore he makes expresse mention that it was done by Gods speciall command and that to shew that God had exempted them both from warres and all other secular imployments and separated them onely to attend upon the service of the tabernacle and besides because consequently their number was to be taken after another manner to wit from a moneth old and upward chap. 3. 15. Vers 51. And the stranger that cometh nigh shall be put to death That is whosoever is not of the tribe of Levi and this the Lord enjoyned both to bring them to the more reverend esteem of Gods holy things and withall to make them ever mindfull of this that there was no drawing nigh unto God without a Mediatour CHAP. II. Vers 1. ANd the Lord spake to Moses and Aaron saying The people being all numbred as God had appointed in the former chapter in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents and when they marched forward for to prevent confusion in their marching some order was necessary and to cut off all matters of contention the Lord himself appoints unto every tribe their severall place Vers 2. Every man of the children of Israel shall pitch by his own standard with the ensigne c. For the understanding of this we must know 1. that every tribe was to have a particular ensigne or banner called here the ensigne of their fathers house and so where that was displayed all of that tribe were to pitch their tents together as in one bodie 2. that the camp being divided into foure quarters in each quarter there was to be three tribes who besides their severall ensignes had one standard in common for them all which the chief of the three tribes carried and so every man of the children of Israel was ordered to pitch by his own standard 3. that being thus divided orderly into foure quarters they were appointed to pitch their tents about the tabernacle of the congregation to wit three tribes in one quarter in the East and three tribes in another quarter in the West and so three likewise on the South and three on the North and then the tabernacle was in the middest of them So hereby they were taught that God would dwell amongst them as his people to provide for them to protect and defend them c. and withall they were taught to have God still in their mind and so to fear him alwayes and worship him as they ought to do and 4. that though the tribes did thus pitch their tents round about the tabernacle yet it was as the text saith a farre off that is there was a good distance betwixt them and the tabernacle how farre off it was we cannot say yet it may be probably ghessed that it was two thousand cubits which is an English mile because we find that such a distance was between the ark and the people when they passed over Jordan Josh 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places and that it was no wonder though Balaam was stricken with admiration to behold it Numb 24. 5 6. How goodly are thy tents O Jacob ' and thy tabernaclâ—s O Israel as the valleys are they spread forth by the rivers side c. Vers 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch c. Thus the tribe of Judah out of which Christ was to come hath the preheminence and goes foremost as Captain of the rest and is therein a type of Christ the lion of the tribe of Judah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 12. 7. Thus Judah hath the dignity of the first-born which was taken from Reuben neither can Reuben wiâ—hstand it because God hath so ordered it Vers 5. And those that do pitch next unto him shall be the tribe of Issachar And with him Zebulun ver 7. both younger brothers to Judah that they might the more willingly be under his regiment Vers 9. And all that were numbred in the camp of Judah were a hundred c. Thus the greatest number were in the first quarter for the more safety of the Sanctuary and all Israel almost thirty thousand moâ— then in any other quarter These shall first set forth That is when the camp removes these tribes before mentioned to wit Judah aâ—d Issachar and Zebulun which went together in one regiment under Judahs standard were to advance forward in the first place whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place but first those of Judahs standard advanced forward in the forefront then immediately behind followed those of Reubens standard ver 16. then next behind them came the regiment under the standard of Ephraim ver 24. and then in the last place came those that belonged to the standard of Dan ver 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben as is expressed chap. 10. 17. and other next after Reubens regiment just in the midst of their armies having six tribes before them and six behind them Vers 10. On the South-side shall be the standard of the camp of Reuben The South was to them that were ranked now with their faces Eastward on their right hand and so the right wing is given unto Reuben because he was the first-born though he lost his birthright Gen 49. which Judah and Joseph had shared between them Vers 12. And those which pitch by him shall be the tribe of Simeon c. Who was his next brother and that by Leah his mother Now his other brother by Leah being already disposed of who was fitter to be joyned with him then Gad the first-born of Zilpah Leahs handmaid Vers 14. Then the tribe of Gad c. See chap. 1. 14. Vers 17. Then the tabernacle of the congregation shall set forward with the camp
of the Levites in the middest of the camp c. It is expressely said chap. 10. 17. that in their journeyings when the camp removed from one place to another the sonnes of Gershon and the soâ—nes of Merari set forward bearing the tabernacle that is the boards and coverings of the tabernacle next after Judahs regiment between Judahs and Reubens regiment and then afterwards the Kohathites onely bearing the Sanctuary went just in the midst of the camp having six tribes before them and six behind them This therefore that is said here that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp must either be understood onely of the Kohathites who carried the Sanctuary even all the holy things just in the midst of the camp or else by the midst of the camp must not be meant precisely the just midst of the camp but onely that they went between the regiments of the other tribes some immediately after the regiment of Judah and the rest next after the regiment of Reuben and so these last onely were precisely in the midst of the camp Vers 18. On the West-side shall be the standard of the camp of Ephraim c. Unto Josephs sonnes a double priviledge is here given because he was to have a part of Reubens birthright as it is expressely said 1. Chron. 5. 1 2. for first the posterity of his two sonnes are made two severall tribes which might have been an occasion of much contention had not God thus expressely ordered it and 2. unto them the West quarter is given for their pitching of their tents and that I conceivâ— as the second place of honour in the camp for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle and then the Gershonites that were of Levies eldest sonne just behind the tabernacle so in the ordering of the other tribes Judahs regiment pitched before the tabernacle and the sonnes of Joseph behind it And besides when they journeyed they went in the forefront of those tribes that followed the tabernacle and so both when they marched and when they pitched their tents they had the tabernacle still in their faces as if appointed to take speciall care of it whereto some Expositours conceive the Psalmist alludes in that expression Psal 80. 2. Before Ephraim and Benjamin and Manâ—sseh stirre up thy strength and come and save us For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned ver 22. and so all Rachels posterity encamped together But yet Ephraim Josephs younger sonne is appointed to be standard bearer in the camp before his elder brother Manasseh according to Jacobs prophecy of Ephraims superiority Gen. 48. 19 20. where he set Ephraim before Manasseh Vers 24. All that were numbred of the camp of Ephraim c. This was the smallest number of all the armies Vers 25. The standard of the camp of Dan shall be on the North-side by their armies He was the first-born of the handmaids children and Jacobs fifth sonne Gen. 30. 6. and by prophecy he was to judgâ— his people as one of the tribes of Israel Gen. 49. 16. So God appointed him the standard in the left wing with him are joyned the other two remaining sonnes of the handmaids to wit Asher ver 27. and Naphtaly ver 29. CHAP. III. Vers 1. THese also are the generations of Aaron and Moses c. That is these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses dâ—scended to wit of the tribe of Levi for by the generations of such and such persons in the Scripture is meant sometimes their ancestours sometimes their children and posterity and sometimes their whole kindred and family as here it is taken Yet even the children of Aaron and Moses are numbred amongst the rest for though there be no mention made of Moses sonnes as there is of Aarons ver 2. yet even Moses sonnes are included amongst the Kohathites of which family Moses was ver 28. And therefore is Aâ—ron in this place prefixt before Moses because in this regard Aarons sonnes as being priests had the preheminence of Moses posterity who were but ordinary Levites As for that clause in the day that the Lord spake with Moses in mount Sinai that I conceive is purposely added because some of these here mentioned though they were living when the Lord spake with Moses in mount Sinai yet they were now dead in the second moneth of the second year when this command was given for the numbring of the people namely Nadab and Abihu mentioned ver 2. Vers 6. Bring the tribe of Levi near and present them before Aaron c. Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt as it is evident Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred and appointed how they should pitch their tents about the tabernacle and what the severall charge should be of each family of them which was in the second moneth of the second year chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before when they were appointed to slay those that had worshipped the golden calf as is before noted upon Exâ—d 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place Vers 7. And they shall keep his charge and the charge of the whole congregation c. That is they shall pitch their tents round about the tabernacle that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship and the service of the tabernacle which God hath given in charge to Aaron and which God hath given in charge to the whole congregation Vers 8. And they shall keep all the instruments of the tabernacle of the congregation and the charge of the children of Israel c. That is that wherewith the children of Israel must have stood charged but that the Levites are separated to take it upon them in Israels behalf Vers 10. And thou shalt appoint Aaron and his sonnes and they shall wait on their priests office c. That is though the Levites are given unto Aaron and his sonnes for his help that they may minister unto him and be assistants in those things which are fit for them yet with those things that belong peculiaâ—ly to the priests office even the Levites themselves must not upon pain of death intermeddle nor must the priests turn over the work of the Sanctuary to the Levites so to ease themselves they must wait
miracle And yet I think not that the ground was all over covered two cubits thick as farre as a dayes journey reached round about the camp for where then did they spread them abroad when they had gathered them but that they lay here and there scattered the heaps being in many places two cubits thick Vers 32. He that gathered least gathered ten homers That is a hundred bushels for an ephah was near the same with our bushel and an homer contained ten ephahs Ezek. 45. 11 14. The ephah and the bath shall be of one measure that the bath may contain the tenth part of an homer and the ephah the tenth part of an homer and indeed hereby we may see how miraculously abundant this flight of quails was which makes the Psalmist say that God rained flesh upon them as dust and feathered fouls as the sand of the sea Psal 78. 27. And they spread them all abroad for themselves round about the camp To preserve them from putrifying to which end it is likely that they used art also in salting and drying them or else they were as miraculously preserved as sent for they eat of them a moneth together Vers 33. And while the flesh was yet between their teeth c. It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people and that he smote them with a very great plague while the flesh was yet between their teeth ere it was chewed to imply first the insatiable greedinesse of the people who after a moneths feeding on these quails were still so eager upon them secondly how opportunely the Lord punished them that they might see the Lord punished them for lusting after flesh and for their murmuring against Moses because they had it not he made the very flesh they had desired to be the cause of their destruction and while they were glutting themselves with these dainties they lusted after his wrath brake forth upon them and thirdly how fully he made good what he had before threatned vers 20. that they should eat flesh till it came out of their nostrils and it became loathsome unto them What this great plague was wherewith God smote them it is not expressed but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear and so hereof many of them dyed CHAP. XII Vers 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman c. Miriam is here named first and that as it may be probably conceived because she it was that began the quarrell and Aaron was stirred up by her and therefore also afterwards we see that she onely not Aaron was â—tricken with leprosie However by the providence of God doubtlesse it was the better to clear it that Moses was exalted by Gods speciall favour not by any compaâ—t amongst themselves that his own brother and sister did thus rise up against him What the ground or occasion of that quarrell was may seem questionable onely thus much is more then probable first that one main ground of their quarrell was their envy at the preheminence of Moses above them as appears by that their expostulation vers 2. Hath the Lord indeed spoken onely by Moses Hath he not spoken also by us Because Miriam was a prophetesse Exod. 15. 20. and Aaron the high priest and imployed by God together with Moses in fetching the Israelites out of Egypt therefore they grudged that the supreme power of government should be solely in Moses And perhaps this envy was newly stirred in Miriam because she being a prophetesse was not one of those seventy of whom mention is made in the foregoing chapter that were chosen to be assistants to Moses in the government of the people And secondly that whatever was the cause of this their quarrell against Moses yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite as it is in the margin not one of Abrahams holy stock and this was doubtlesse no other but Zipporah the Midianitesse for of her death we reade not and ordinarily in the Scriptuâ—es the Midianites and other neighbouring nations that inhabited Arabia Cush his land are called Cushites or Ethiopians as Hab. 3. 7. I saw the tents of Cushan or Ethiopia in affliction and the curtains of the land of Midian did tremble Vers 2. Hath the Lord indeed spoken onely by Moses hath he not spoken also by us That is have not we the gift of prophecy as well as he and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel Vers 3. Now the man Moses was very meek c. Implying that first he had given them no cause thus to quarrell with him and secondly that he was now content to swallow these affronts patiently and made no complaint but the Lord took his cause in hand Nor is it strange that Moses should thus commend himself if we consider that he did it by the immediate inspiration of the holy Ghost that his meeknesse might be a pattern for the Church in all ages and therefore elsewhere we see also that he relates his sinnes and weaknesses and thus also doth S. Paul speak of himself as 1. Cor. 11. 1. Be ye followers of me even as I also am of Christ and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings that here and there by Joshua or some other of the prophets after him some passages were inserted which Moses himself wrote not such as that Deut. 34. concerning the death and buriall of Moses Vers 5. And the Lord came down in the pillar of the cloud and sâ—ood in the doore of the tabernacle and called Aaron and Miriam Before God had commanded Moses and Aaron and Miriam vers 4. to come all three together to the tabernacle of the congregation where being all three together and the cloud being withall descended to the doore of the tabernacle the Lord now from thence calls to Aaron and Miriam to stand forth both because he was now particularly to speak to them and not to Moses as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him Vers 7. My servant Moses is not so c. That is I do not make known my will to him so as to other prophets in dreams and visions but with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold But what is the meaning of this doubtlesse God is invisible Col. 1. 15. No man hath seen God at any time
was removed But the text resolves us not Vers 41. But on the morrow all the congregation of the children of Israel murmured against Moses c. The very men whose lives Moses had saved the day before by praying to the Lord for them do now murmur against him and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah Dathan and Abiram with all the men of their conspiracy thereby to intimate their horrible wickednesse that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses charging him with the death of those rebells and that under the name of the people of the Lord ye have killed say they the people of the Lord when it was so evident that they were destroyed by the immediate hand of God as wretches not worthy to be numbred amongst Gods people Vers 42. And it came to passe when the congregation was gathered against Moses and against Aaron that they looked toward the tabernacle of the congregation That is Moses and Aaron looked to God as having now no other refuge or shelter to fly to And behold the cloud covered it and the glory of the Lord appeared This signe of Gods having somewhat to say to them for at such times the cloud descended stayed the rage of the people and saved Moses and Aaron Vers 46. Take a censer and put fire therein from off the altar c. No doubt the same spirit of God that informed him the plague was begun directed him to this course of offering incense which otherwise might onely be offered in the tabernacle for the staying of it yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord whereof the incense was a signe Vers 48. And he stood between the dead and the living and the plague was stared That is as a mediatour be interposed himself by his intercession to stay the plague from passing any further and to save those from death that were not yet struck with this judgement of God yet it may be probably thought that this plague did not scatter it self through the whole congregation but beginning in one place did like a fire runne along upon those still that were next adjoyning and if it were thus even literally we may understand this place that Aaron set himself in that place where he was betwixt the dead and those that were not yet smitten as it were exposing himself to the wrath of God in the peoples behalf whereby it must needs be the more evident that those who were preserved were preserved by virtue of that atonement which he now made for them And herein was Aaron a type of Christ our Mediatour who made intercession for transgressours See Esa 53. 12. And he bare the sinnes of many and made intercession for the transgressours Luke 23. 34. Father forgive them for they know not what they do Vers 49. Now they that dyed in the plague were fourteen thousand and seven hundred c. What the plague was is not expressed but to this some apply that of the Apostle 1. Cor. 10. 10. Neither murmur ye as some of them also murmured and were destroyed of the destroyer Vers 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation Both to acquaint Moses how he had sped and to return thanks unto the Lord who had so graciously accepted the work of his hands CHAP. XVII Vers 2. Speak unto the children of Israel and take of every one of them a rod c. No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron yet the hearts of many amongst them were not sufficiently wrought upon but were still rising against this dignity of Aaron and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff such as men did use ordinarily to carry in their hands as we reade of such a rod that Moses used to go with Exod. 4. 2. And the Lord said unto him What is that in thine hand And he said A rod or rather such as the Princes did use to carry in their hands as the signe of their dignity Numb 21. 18. The Princes digged the well the nobles of the people digged â—t by the direction of the law-giver with their staves for a rod or staff in the hand of governours was a signe of their power and authority from God See Psal 110. 2. The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies and Jer. 48. 16 17. The calamity of Moab is near to come and his affliction hasteth fast All ye that are about him bemoan him and all ye that know his name say How is the strong staff broken and the beautifull rod and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood beloâ—ged not to them but to Aaron onely Vers 2. Of all their Princes according to the house of their fathers twelve rods There were twelve severall tribes and twelve Princes of each tribe a Prince and every Prince brought a rod with his name upon it whence to me it seems evident that there were twelve rods besides Aarons as is more fully expressed vers 6. Write thou every mans name upon his rod. Not the name of the Patriarâ—hs Reuben Simeon c. for we see that not Levies but Aarons name was written on his rod but the name of every Prince who was at present head of the tribe upon his own staff whence also it appears that there were twelve rods besides Aarons else if there were but one rod for the two tribes of Ephraim and Manasseh which of those two Princes names were written on their rod Vers 3. For one rod shall be for the head of the house of their fathers That is though I have distinguisht the tribe of Levi into two parts that of the priests the posterity of Aaron and that of the other Levites yet as in the other tribes there is but one rod for a tribe so must it be for the tribe of Levi and as the head or chief of every tribe hath his name written upon the rod of that tribe so shall Aarons name be written upon the rod of Levi whom I have set in the chief place that hereby my choice of him to serve in the priesthood may be fully made known Vers 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony c. That is before the ark which is called the testimony because therein were kept the tables of the law called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark
I may say for the sinnes of the people and hereby was signified that Christ our sacrifice was pure in himself though made sinne for us yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe wherein never man before was laid Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation Why it is called a water of separation see before in the note upon ver 2. As for the place where these ashes were kept when they came into the land of Canaan it is not expressed yet many hold that it was dispersed into all the cities that those that were unclean might have wherewith to purify themselves Vers 10. And it shall be unto the children of Israel and unto the stranger that sojourneth among them for a statute for ever To wit the making and reserving these ashes for a water of separation Whether there was a new heifer burnt at every station where the Israelites tarried any time or whether every tribe or Israelite which I should rather think fetched of the ashes from the place where they were laid without the camp and so kept them for their own use when occasion served because it is not expressed we need not curiously enquire Onely this we must know that as the burning so also the ashes of this heifer was a signe of Christs most ignominious and accursed death for to be brought to ashes upon the earth is noted for the extremity of Gods fierie judgments Ezek. 28. 18. and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life justification and sanctification through faith in his name See 1. Cor. 11. 24 25 26. and Gal. 6. 14. Vers 11. He that toucheth the dead body of any man shall be unclean seven dayes He that touched a dead beast was unclean but one day onely Lev. 11. 24. c. Whosoever toucheth the carcase of them shall be unclean untill the even c. neither was he to be sprinkled with those ashes By these legall pollutions therefore contracted by the touch of a dead man the Lord did undoubtedly teach his people first to observe Gods curse in death secondly to take heed of being defiled by the society of dead men that is wicked men men dead in trespasses and sinnes Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works See 2. Cor. 6. 17. Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Keep thy self pure and thirdly that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse namely by repentance from dead works and saith towards God which purifieth the heart Acts 15. 9. Vers 12. He shall purifie himself with it on the third day and on the sâ—venth day he shall be clean The third day was mysticall having reference to the resurrection of Christ so was also the seventh being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ Vers 13. And that soul shall be cut off from Israel That is if he do it presumptuously but if he have done it ignorantly he was to bring a sacrifice Leviticus 5. 3 6. Vers 16. And whosoever toucheth one that is slain with a sword c. That is whosoever toucheth any slain man for though the text speaks onely of such as are slain with a sword yet hereby all other are implyed also or a dead body that is any other dead body of a man though not slain but dying his naturall death yea or the bone of a man or a grave he shall be unclean seven dayes and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities Luke 7. 12. Now when he came nigh to the gate of the citie behold there was a dead man carried out See also John 9. 41. Vers 17. And running water shall be put theretâ— in a vessel Because such water is purest See Lev. 14. 5. This figured the spirit of God which they that believe in Christ do receive John 7. 38 39. Vers 18. And a clean person shall take hyssope and dip it in the water and sprinkle it about the tent and upon all the vessels For though a vessel were melted yet it was not clean till it was sprinkled with this water Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation Vers 22. And what soever the unclean person toucheth shall be unclean c. The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse as by the immediate inference of this upon that is evident to wit the person that was made unclean by touching the water of separation yet withall it may be extended to all the unclean persons mentioned before in this chapter as those that were made unclean by the burning or touching of the red heifer or her ashes or by the touching of the dead body of a man c. and the Law here given concerning those is that every thing should be unclean that such unclean persons touched and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man and thus hereby was figured the contagion of sinne spreading from one to another to the infection of many CHAP. XX. Vers 1. THen came the children of Israel even the whole congregation into the desert of Zin c. Not the wildernesse of Sin mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt but the wildernesse of Zin which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran Numb 12. 16. and 13. 26. which is also called Kadesh-Barnea Deut. 1. 19. and Rithmah Numb 33. 18. close upon the borders of Canaan for thence they sent twelve men to search the land But because here they murmured against God for fear of the inhabitants hence the Lord appoints them to return to the red sea from Rithmah therefore or Kadesh-Barnea they returned as we find it Numb 33. 19. to Rimmon-parez thence to Libnah thence to Rissah thence to Kehelathah where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day Exod 15. 32. thence they went to mount Shapher thence to Haradah thence to Makheloth thence to
Tahath thence to Tarah where it is thought that insolent mutiny began of Korah Dathan and Abiram thence they removed to Mithcah thence to Hashmonah thence to Moseroth thence to Bene-jaakan thence to Horha-gidgad thence to Jotbathah thence to Ebronah thence to Ezion-gaber which was close by the red sea for this was a place for shipping in Edoms land 1. King 9. 26. And King Solomon made a navy of ships in Ezion-Geber which is besides Eloth on the shore on the red sea in the land of Edom then they turned to the North again and pitched as here Moses tells us in another Kadesh which was in the desert of Zin of which Jephthah spake Judg. 11. 16. and this was in the first moneth to wit of the fourtieth year after they were come out of Egypt for at their next station in mount Hor whither they removed from this Kadesh Aaron dyed and that is noted to have been in the first day of the fifth moneth of the fourtieth year Numb 33. 38. So that in their travels from Kadesh-Barnea where the spie came to Moses to this Kadesh in the desert of Zin there were about eight and thirty years spent the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed And Miriam dyed there and was buried there To wit in Kadesh She was the sister of Moses a prophetesse and by her also God guided the Israelites in their travels I sent before thee Moses and Aaron and Miriam saith the Lord to the Israelites Mich. 6. 4. and therefore is the place and time of her death and buriall noted This year Aaron dyed also chap. 33. 38. and Moses Deut 34. 7. and if this was the sister of Moses as it is generally held that was set to watch what would become of Moses when he was laid out in an ark of bulrushes Exod. 2. 4. she could be little lesse then ten years old when Moses was born and consequently she was about a hundred and thirty years now when she dyed for Moses who dyed towards the end of this year was a hundred and twenty years old when he dyed Deâ—t 34. 7. Vers 2. And there was no water for the congregation c. With the same want God tryed their fathers in the first year after their going out of Egypt Exod. 17. 4. who thereupon murmured then also and had water out of a rock for in many particulars these two different stories were alike though not in all but in this these their children were worse then their fathers because the experience their fathers had of Gods succour in the very same extremity did no good upon them nor could prevent these their murmurings against Moses and Aaron Vers 3. Would God that we had dyed when our brethren dyed before the Lord. That is with those whom God did suddenly destroy in the insurrection of Korah Dathan and Abiram chap. 16. and so also at other times This they wished intimating that it had been easier to have been cut off so then to pine away now for want of water but the whilst in a desperate manner they most impudently flâ—ght that fearfull judgement of being cut off in Gods fiery indignation as a matter of nothing Vers 6. And Moses and Aaron went from the presence of the assembly c. Namely for fear of the people because of their outrage and that they might go to the tabernacle to intercede as formerly chap. 14. 5. for this rebellious people And the glory of the Lord appeared unto them See chap. 16. 19. Vers 8. Take the rod and gather thou the assembly together c. It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock Evident it is that Moses took the rod from before the Lord vers 9. that is out of the tabernacle and therefore some Expositours hold that it was Aarons rod which was budded and was laid up before the testimony chap. 17. 10. But more generally it is held that it was that rod of Moses wherewith he had wrought so many miracles in Egypt which seems indeed the more probable first because it is afterwards called his rod vers 11. With his rod he smote the rock and secondly because this was fittest for this imployment the very sight of this rod wherewith God had manifested his almighty power in so many miracles and particularly in fetching water for them out of the rock at Rephidim being enough to make them ashamed of their present murmuring against God And what though he took this rod from before the Lord vers 9. even Moses rod in memory of the great things that had been done by it for which it is sometimes called the rod of God as Exod. 4. 20. might be laid up in the tabernacle as well as Aarons yea and some conceive that Aarons rod which budded and was laid up in the tabernacle was the very same wherewith those miracles were wrought in the land of Egypt the rather because even the rod of Moses is sometimes also called Aarons rod as Exod. 7. 12. They cast down every man his rod and they became serpents but Aarons rod swallowed up their rods And speak unto the rock before their eyes c. Here was no command given to Moses that he should smite the rock but onely that he should take the rod in his hand to wit as a signe of Gods working by him and speak to the rock before their eyes and therefore many hold that herein lay a part of Moses sinne that he smote the rock when he should onely have spoken to it But withall in this command of the Lord to Moses to speak to the rock there was couched a sharp exprobration of Israels hard heartednesse and infidelity for it intimates that the dead creatures would sooner hear and obey God then his own people and therefore also he was appointed to do this before the eyes of all the people whereas the former miracle of the like nature at the rock of Rephidem was onely wrought before the elders of Israel Exod. 17. 5. Vers 10. And Moses and Aaron gathered the congregation together before the rock c. Their return to the enraged people from whom erewhile for fear they withdrew themselves and ready undertaking what God had enjoyned shows plainly that they did not question Gods power to fetch water out of the rock how could they having had experience that he had done it before Exod. 17. 6 nor did absolutely conclude that God would not work this miracle at this time But why then doth the Lord tell Moses and Aaron that they believed him not vers 12 undoubtedly because there was some secret distrust and unbelief in their hearts though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them God that sees the heart chargeth them with infidelity and therefore we may be
again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Meddâ—c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered untâ— his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they mâ—ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suceâ—ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Israâ—lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the expâ—ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were
slain and for the satisfaction of the people that they may know he did it by the speciall motion of my spirit because I the Lord have thus both approved and rewarded the fact say that is make it known that behold I give unto him my covenant of peace where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace first because they should peaceably enjoy it and secondly because the work of the priesthood was to make peace betwixt the Lord and his people Vers 13. And he shall have it and his seed after him even the covenant of an everlasting priesthood That is a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue But the dignity of being high priest should have come to him and his by descent may some say because he was the sonne of Eleazar Aarons eldest sonne I answer though he was so yet that it should not be removed to another family for want of his issue that was of Gods goodnesse and is here promised as the reward of his zeal Indeed the greatest doubt concerning this promise is whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this first that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon 1. Chron. 6. 4 15. secondly that if it be true which some hold that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas the sonne of Eleazar and conferred upon Eli who was of the stock of Ithamar yet in the dayes of Solomon it was again taken from Abiathar who was of Elies house and settled upon Zadok and so it came again into the line of Phinehas and so continued unto the Babylonian captivity 1. Kings 2. 25. and thirdly that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon yet we find that Esra that great priest and scribe was of his line Ezra 7. 1 c. and it may be probably thought that the high priests still continued in that line unlesse it were in those times when there was nothing amongst them but disorder and confusion Neither indeed is there any cause why we should understand this promise to be so absolute but in case of the sinnes of his posterity they might for a time be deprived of this dignity Vers 14. Zimri the sonne of Salu a prince of a chief house among the Simeonites It is particularly expressed how great a man he was whom Phinehas slew because herein the zeal of Phinehas was notably discovered Vers 15. He was head over a people and of a chief house in Midian He is reckoned one of the five Kings of Midian chap. 31. 8. Vers 17. Vex the Medianites and smite them c. These words smite them imply a promise of victory But why are they not to smite the Moabites as well as the Midianites first because he had already forbidden Israel to distresse the Moabites Deut. 2. 9. And the Lord said unto me Distresse not the Moabites neither contend with them in battel secondly because the Midianites had the chief hand in the mischief as seems probable first by Balaams stay amongst them whâ—n Balak had left him in displeasure and secondly by this partiâ—ular fact of Cozbi who was a Kings daughter amongst them c. CHAP. XXVI Vers 2. TAke the summe of all the congregation of the children of Israel c. Of the two first numbrings of the people see Exod. 30. 11 12. and Numb 1. 1 2. But now the reasons of this third numbring of the people as we may gather by some passages were these first because this would make way to the more equall dividing of the land which they were presently to go about according as they found the tribes more or lesse in number see vers 53 54. Unto these the land shall be divided for an inheritance according to the number of names c. secondly to manifest how fully that which God had threatned chap. 14. 29. was now accomplished vers 64 65. But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai For the Lord had said of them They shall surely die in the wildernesse c. Happely all the old company were not dead till this last plague wherein foure and twenty thousand were cut off and therefore it may seem expressely noted ver 1. that it was after the plague that God gave this charge to Moses and Eleazar for numbring the people because then God had exactly brought that to passe which he had long since threatned as they should now see in taking the number of the people thirdly to manifest Gods power and goodnesse in preserving unto them so many notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties and had so often by their sinnes provoked God to cut off many amongst them as also his truth and faithfulnesse who had so wondrously increased them as he promised their forefathers notwithstanding they had often by their rebellion provoked him to destroy them the more seasonable it was to comfort them in this kind because it was immediately after foure and twenty thousand had been taken away by the foregoing plague chap. 25. fourthly it was because they should hereby see Gods care over them and love towards them as Moses at their coming out of Egypt received Gods flock by tale so now before his death he must deliver them up by tale again Vers 4. Take the summe of the people from twenty years old and upward as the Lord commanded Moses c. That is after the same manner as he commanded Moses to number the people when they were newly come out of Egypt so hath he now again commanded to number them before their entring Canaan Vers 7. And they that were numbred of them were fourtie and three thousand and seven hundred and thirty At their last numbring the Reubenites were fourty six thousand and five hundred chap. 1. ver 21. so that this tribe was decreased two thousand seven hundred and seventy which may in part be ascribed to the conspiracy wherein they joyned with Korah Vers 10. And the earth opened her mouth and swallowed them up together with Korah c. This place according to our translation clears it beyond all exception that Korah was swallowed up into the earth together with Dathan Abiram ch 16. And they became a signe That is for an example that others might take warning by them as sea-marks are set up to give us warning of danger 1. Cor. 10. 6. Now these things were our examples to the intent we should not lust after evil things as they also lusted Vers 11. Notwithstanding
coming out of Egypt from twenty years old and upward there was not a man left at this time when they were numbred again but onely Caleb and Joshua So that we must observe that the Levites are not here included for of them there were left Moses and Eleazar and Ithamar and perhaps many others CHAP. XXVII Vers 1. THen came the daughters of Zelophehad c. Because the Lord had said in the foregoing chapter vers 53. that the land should be divided amongst those they had now numbred from twenty years old and upward and so Zelophehad being dead without sonnes his children were like to have no inheritance in the land therefore his daughters came now to Moses and Eleazar desiring that that share of the land might be assigned to them which should have been their fathers had he been then living Vers 2. And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the doore of the tabernacle c. Whither they were it seems for this very purpose come that they might enquire of the Lord concerning this difficult case for I conceive they had formerly demanded an inheritance of the Judges and were by them appointed to plead for themselves before the doore of the tabernacle where they should have an answer from God himself Vers 3. Our father died in the wildernesse c. This plea of the daughters of Zelophehad is in effect as if they had thus said Our father was one of those whom the Lord carried out of Egypt to go and take possession of the land of Canaan and though he died in the wildernesse yet he was not taken away by any speciall judgement because he had his hand in some insurrection and rebellion such as was that of those that gathered themselves together against the Lord in the company of Korah and this they alledge to make their cause the more favourable because had he been cut off in any sâ—ch insurrection some might judge that it was no matter though his posterity were excluded from having any share in the land of Caâ—aan but died in his own sinne that is he died his naturall death when his time was come as being by sinne liable to death as all other men are Thus Korahs conspiracie is mentioned here either by a Synecdoche this one being put for all other the rebellions of the Israelites and so the meaning must be that their father died in no particular rebellion against the Lord or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people Korahs was chiefly of the princes and great men of every tribe chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh therefore they mention onely the rebellion of the great ones And as for that phrase of their fathers dying in his own sinne though some Expoâ—itours understand it thus that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he and for which the Lord threatned that they should all die in the wildernesse to wit for refusing to go into the land of Canaan when God had brought them thither yet I rather think it is meant of his own private sinnes which made him liable to death as all other men are for that all have â—inned Rom. 5. 12. Vers 4. Why should the name of our father be done away from among his familie because he hath no sonne That is why should not he be named amongst others in the division of the land which if it be not his name and familie will be quite extinguished as if he had never been and hence some Expositours conclude that as when a man dyed without issue and his brother mâ—rried his widow to raise up seed unto his brother his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue so it was in this case the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad and so under his name did inherit his land Vers 4. Give unto us therefore a possession among the brethren of our father This pleading for a portion in that land which was not yet conquered was a true act of faith and must needs encourage others and help to strengthen their faith And besides hereby was shown as in a type that even women have an equall share with men in the heavenly Canaan for all inherit through Christ in whom there is neither male nor female but all are one Gal. 3. 28. Vers 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren c. Thus the Lord granted these daughters of Zelophehad their desire which how it was performed by Joshua we may reade Josh 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father yet withall there was afterwards a caution added to wit that they might not marry out of their own tribe chap. 36. 6. Vers 12. Get thee up into this mount Abarim c. There was a long tract of mountains which were called the mountains of Abarim chap. â—3 47. and into one of these was Moses now sent to wit that which is elsewhere called mount Nebo which was in the land of Moab over against Jericho Deut 32. 49. and Pisgah Deut. 34. 1. Hence Moses might see the land afarre off though he might not enter it and so the Law did shew the Israelites heaven afarre off but not as it is now revealed to us in the Gospel Vers 13. And when thou hast seen it thou shalt be gathered unto thy people c. That they should not enter the land God had threatned before Numb 20. 12. Seâ— the notes upon that place Vers 14. That is the water of Meribah in Kadesh in the wildernesse of Zin This is added to distinguish it from another Meribah Exod. 17. 7. where water was fetched out also from the rock but there Moses and Aaron displeased not the Lord. Vers 16. Let the Lord the God of the spirits of all flesh set a man over the congregation Moses at this time prayed also earnestly to the Lord that he might go over and see the land but God would not grant him his desire herein Deut. 3. 23 26. concerning this phrase the God of the spirits of all flesh see the note upon Numb 16. 22. This title is fitly in this prayer of Moses given unto the Lord both as implying that he was the searcher of mens spirits and therefore knew best who was fittest for the place and likewise as intimating that he was able to frame and fashion their spirits as he pleased and to give them any gifts or graces requisite for the imployment Vers 17. Which may go out before them and which may go in before them c. That is who
house c. There being â—o probable reason that can be given why that which was said before concerning the husbands ratifying or disannulling his wives vows vers 6 7 8. should here be repeated again it is rather to be thought that there is some difference betwixt that which is said there and that which is added here Some hold that the Law given vers 6 7 8. is concerning the woman that is onely betrothed and that this here is concerning the woman that is married But seeing in both places the words are concerning the woman that hath a husband I see no warrant for this conceit Either therefore the first is meant of a woman married to a husband but living still in her fathers house and this of the wife that is gone to her husbands house which may seem to be implyed in these words And if she vowed in her husbands house or â—ather the first Law is concerning the wives vows that were to be performed in the time of her being under the subjection of her husband which might be established or made void by her husband as he pleased But here the Law speaks concerning vows made by the wives their husbands yet living but to be performed after the husbands death concerning which the Lord gives the same Law to wit that the husbands should have power to ratifie or disannull them Women married might be very forward to make large vows what they would do if ever they came to be freâ— women again and then being free might make light of performing their vows under a pretence that those vows were made when they were under the power of their husbands To prevent this therefore this Law is here added that in case a woman vowed in her husbands house if her husband held his peace as it follows vers 11. then all her vows should stand to wit even after her husbands death or after she is made free by divorce and indeed the very dependance of these words upon that which went before vers 9. concerning widows or wives divorced is a strong argument for this exposition Vers 13. Every vow and every binding oath to afflict the soul her husband may establish it or her husband may make it void These words to afflict the soul seem to be added to shew thâ— full extent of the former Law and not by way of limitation or restraint to wit that it is in the husbands power to establish or make void very vow of his wife yea though it be a vow that concerns not the goods of the husband but onely the affliction of her own person by abstinence fasting c. Vers 15. But if he shall any wayes make them void after that he hath heard them then he shall bear her iniquitie That is though the wife hath full libeâ—ty to perform her vow if her husband heard it and did not that day contradict it yet if afterward the husband shall violently refuse to let her perform it which however by Gods Law he might not do in this case the wife must not strive against her husband and why he shall bear her iniquity that is the sinne shall be imputed to her husband not to her that would have kept her promise if she might CHAP. XXXI Vers 2. AVenge the children of Isrâ—el of the Midianites afterwards sâ—alt thou be gathered unto thy people Moâ—es must not die till the Midianites be spoiled and that first for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites who had been the occasion of so much mischief to them chap. 25. 1. 6. and so might be the more willing to râ—signe them up chearfâ—lly into the hands of God who had so lately given proof how tender he was over them how severe against all those that should seek to hurt them and secondly for the peoples sake because if Moses had beâ—n newly dead tâ—ey would not have gone forth happely with such courage against the Midianites as also because this late experience they had of Gods helping tâ—em against the Midianites might make them the more boldly to enter upon the conquest of Canaan aâ—ter the deaâ—h of Moses under the conduct of Joshua Vers 4. Of every tribe a thousand throâ—ghout all the tribes of Israel shall ye send to the warre Considering the multitude of the enemie with whom they were to encounter which may be gathered from the riches of the prey and the death of five kings amongst others that were slain vers 8. and withall how manâ— hundred thousand fighting men of Israel Moses might have sent forth it would have been a strange course in Moses of his own head onely to send forth twelve thousand against such a mighty enemy And therefore I make no question but Moses received particular direâ—tions from God though it be not expressed both that he should send out but twelve thousand thereby to try the faith of the Israelites and to make Gods hand in the victory the more evident and that they should be equally câ—lled out of every tribe that one tribe might not exalt it self above another for this victoâ—y but that all the glory might be given to God Vers 6. And Moses sent them to the warre a thousand of every tribe them and Phinehas c. Who was sent out as their captain to lead them in this warre against the Midianites it is not here exprâ—ssed most probable it is that Joshua who was so lately appointed of God to succeed Moses in the government was imployed in this service that so the sâ—ccesse of this enterprise might whilest Moses yet lived procure him the more respect and honour in the hearts of the people And indeed had not Joshua been amongst these forces that went out to fight against the Midianites why is he not mentioned amongst those that went out to meet them at their return as well as Moses and Eleazar vers 13. I know that some hold that Phinehas was their captain but for this they have no just ground nor do we any where reade that the priests in those times used to go out as captains in the warre Phinehas went out onely as one of the priests to encourage the people as justly it might be expected that he would be zealous in this cause because of the zeal he had already shown against that Midâ—anitish harlot chap. 25. 6. and withall to take care of the holy things of the Sanctuary which they carried with them to the warre as is implyed in the following words where it is said that Phinehas went with them to the warre with the holy instruments and trumpets to blow in his hand where by the holy instruments are meant the ark with the mercy-seat and other things appertaining thereto which they used in those times to carry with them when they went out to warre as a comfortable signe of Gods presence amongst them Vers 8. And they slew the kings of Midian c. These it seems were
that no man else could challenge any propriety in them whence is that Levit. 25. 32 33 34. Notwithstanding the cities of the Levites and the houses of the cities of their possession may the Levites redeem at any time And if a man purchase of the Levites then the house that was sold and the citie of his possession shall go out in the year of Jubile for the houses of the cities of the Levites are their possession among the children of Israel yet withall I think it most probable that others dwelt with them in houses hired or bought of them for how else could they live without the help of men of other professions at least such as were their servants and that these might live as the townsmen do in our Universities under a civil government amongst themselves to which some apply that Ezra 2. 70. So the priests and the Levites and some of the people and the singers and the porters and the Nethiniâ—s dwelt in their cities and all Israel in their cities However clear it is that the fields and villages belonging to these cities which were without the suburbs belonged to others as is manifest in Hebron which was given to the priests and yet the land without the suburbs to wit the houses without the walls and the fields belonging thereto were given to Caleb Josh 21. 11 12. And they gave them the citie of Arbah the father of Anak which citie is Hebron in the hill countrey of Judah with the suburbs thereof round about it But the fields of the citie and the villages thereof gave they to Caleb the sonne of Jephunneh for his possession Vers 4. And the suburbs of the cities which ye shall give unto the Levites c. There seems to be a manifest contradiction betwixt that which is said in tâ—is fourth verse concerning the measure of the suburbs of the Levites cities and that which is said in the following verse for here it is plainly said that the suburbs of the cities should reach from the wall of the citie and outward a thousand cubits round about and then in the next verse it is said that they should measure from without the city on each side two thousand cubits the citie being in the midst and that this should be to them the suburbs of the cities To reconcile this seeming contradiction there are severall answers given by Expositours some holding that the suburbs were but a thousand cubits on each side of thâ— citie but then from the outermost part of the suburbs on one side as one the East side to the outermost part of the suburbs on the other side to wit on the West the citie in the midst not being measured there were two thousand cubits Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them which was a thousand cubits and that the fifth verse speaks of the circumference of the suburbs in the foure quarters on each side the citle which was in each quarter two thousand cubits But first because it is plainly said vers 5. that they should measure two thousand cubiâ—s on each side East West North and South and secondly because the fifth verse speaks of cubits to be measured from without the citie and the fourth verse speaks of cubits to be measured from the wall of the citie therefore I conceive the truest answer is that each citie of the Levites had without the walls three thousand cubits the first thousand were for houses barns garners stalls for cattel gardens c. which is that which we usually call the suburbs of a citie of which Moses speaks in the fourth verse and then the other two thousand cubits which were without these were for pasture for their cattel and these are meant in the fifth verse and are reckoned as a part of their suburbs Vers 6. And among the cities which ye shall give unto the Levites there shall be six cities for refuge c. These cities of refuge are assigned out of the Levites cities rather then out of any other first because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed secondly because it was presumed that the priests and Levites above others would be carefull not to protect wilfull offenders in places appointed to be Sanctuaries onely for the innocent thirdly that this might be a figure of the sufficient shelter which Christs priesthood should yield unto poore sinners that in faith should fly to him as their Sanctuary In Deut. 4. and Josh 20. we may see what cities of the Levites were set apart for this purpose to wit first Bezer of the Reubenites secondly Ramoth in Gilead of the Gadites thirdly Golan in Basan of the Manassites theâ—e three Moses separated Deut. 4. 41 43. fourthly Kadesh in Galilee in mount Naphtali fifthly Shechem in mount Ephraim and sixthly Kiriath-arba which is in Hebron in the mount of Judah and these Joshua separated Josh 20. 7. Before these cities of refuge were appointed it seems the altar onely was a kind of Sanctuary to those that fled to it whence is that Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die But afterward these cities were the chief Sanctuaries and yet they were onely to be Sanctuaries to those that killed any man unwittingly and therefore they were not to receive any man till he professed his innocency in this regard Josh 20. 4. And when he that doth flee unto one of those cities shall stand at the entring of the gate of the citie and shall declare his cause in the ears of the Elders of that citie they shall take him into the citie unto them and give him a place that he may dwell among them and purposely they chose such cities as lay at an equall distance in the severall parts of the land that no man driven to use them might have too farre to go lest so happely he should be overtaken by the revenger of bloud before he could recover the Sanctuary Vers 12. And they shall be unto you cities for refuge from the avenger c. That is the next kinsman to the man flain who was by the law allowed to put the murderer to death vers 19. but not him that killeth a man unawares yet lest he should in his rage kill such a one let there be cities saith the Lord of refuge for such Vers 14. Ye shall give three cities on this side Jordan and three cities shall ye give in the land of Canaan c. There was no inequality in this because the portion of the two tribes and a half without Jordan reached as farre in length as theirs in the land of Canaan though it were nothing so broad And besides it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan
if they were nearer to them then the others yea and if the Lord enlarged their coasts and gave them all the land they were to adde three cities more Deut. 19. 8 9. Vers 16. And if he smite him with an instrument of iron so that he die he is a murderer c. That is purposely and presumptuously for otherwise if he killed a man with an instrument of iron unawares not thinking to hit him he was not to be slain vers 22 23. for this is onely added because a man may strike his neighbour purposely with his fist c. of which he may die and yet not be a murderer because he may not happely intend his death But lest therefore under this pretence wilfull murderers should think to escape the Lord gives these following Laws and this in the first place that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him for if he struck him with an instrument of iron whatever it be or with a stone or hand-weapon wherewith in any probability a man may be killed it shall be presumed that he intended hiâ— death c. Vers 19. The revenger of bloud himself shall slay the murderer c. That is though the revenger of bloud be but a private person yet he shall slay the murderer that is he may slay him he shall have liberty to do it and shall not be accounâ—ed guilty of murder if he doth slay him yea some think he was bound to do it when he meeteth him he shall slay him that is he shall not need to bring him before a Magistrate c. but he may slay him himself And this is added to shew how necessary cities of refuge were to wit because the avenger of bloud having this power from God might otherwise abuse it and in the heat of bloud fall upon a man that killed unawares unlesse this course were taken to have the Magistrate a judge in the cause Neither need it seem strange as to some it doth that private men should be allowed thus to meddle with the sword of justice for a man being otherwise a private man no Magistrate being thus armed with power from God is for the time to be esâ—eemed as a Magistrate more then a private man Vers 20. But if he thrust him of hatred c. Here is another case given wherein the Magistrate should adjudge a man a murderer yea though he struck him onely with his hand or with some little stone or some other thing which was no way likely to kill him for even in this case if it be proved that he lay in wait for him or that he did it in prepensed malice or lived before in open enmity or hostility with him by whatever means he kill him he shall be adjudged a wilfull murderer for there is a difference made here betwixt enmity and sudden displeasure Vers 21. The revenger of bloud shall slay the murderer when he mâ—eteth him See the note upon vers 19. Vers 24. Then the congregation shall judge between the slayer and the râ—venger of bloud c. That is if a man that had killed another fly to the citie of refuge the avenger must then go and desire justice against him the Levites must bring him to the congregation where the man was slain and then if he found a murderer the congregation that is the Magistrates shall give him up into the hands of the avenger but if they found it as we call it chance-medly then they sent him back to the city of refuge Vers 25. And he shall abide in it unto the death of the high priest c. Even a man that killed another unwittingly was to live a while as a man banished from his family and friends both to shew how hatefull the shedding of mans bloud is to the Lord and withall to prevent further mischief that the avenger be not urged nor provoked with the sight of him and the period appointed for his continuance in the city of refuge was till the death of the high priest and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ Vers 27. He shall not be guilty of bloud c. The Lord here freeth the avenger from punishment if he found the man out of the city of refuge and killed him not as allowing his fact but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge CHAP. XXXVI Vers 1. ANd the chief fathers of the families of the children of Gâ—lead c. Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share had he lived the children of Gilead who were of that tribe conâ—idering that if they married into any other tribe this part of their land would be quite alienated from their tribe they came now and shewed what inconvenience might follow upon this and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion therefore they made it their suit that some order might be taken to prevent this mischief Vers 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel c. As if they should have said To what purpose was this if now our lot shall be diminished and a part of it wholly alienated to another tribe yea by like accidents the portion of every tribe may in time be changed and disturbed and so all at length may come to confusion and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void Vers 4. And when the Jubile of the children of Israel shall be then shall their inheritance be put unto the inheritance of the tribe whereunto they are received c. The drift of these words is to put Moses and the Princes in mind that whereas by the law of God at the year of Jubile which was every fiftieth year whatever land was sold away out of the tribe should return to the tribe and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes the very end of this law by such marriages as these would be quite disannulled Vers 5. And Moses commanded the â—hildren of Iâ—rael according to the word of the Lord c. That is having asked counsel of God he anâ—wered them as God had commanded him ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE CHAP. I. THese be the words which Moses spake unto all Israel on this side Jordan c. Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the
then also as it is noted there vers 9. he prayed for the people again as being much afraid of the great anger which the Lord had conceived against them notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it Vers 21. And I took your sinne the calf which ye had made and burnt it with fire c. See the notes upon Exod. 32. 20. Vers 22. And at Taberah and at Massah and at Kibroth-hattaavah ye provoked the Lord to wrath c. This is inserted as by way of parenthesis as if he had said Though I insist chiefly upon this sinne at Horeb because it was a most grievous sinne yet alas many other rebellions of yours I might reckon up at Taberah at Massah c. Vers 25. Thus I fell down before the Lord fourty dayes and fourty nights as I fell down at the first The former three verses being inserted as by the way now he returns to speak again of his interceding for them the second time when God was so highly displeased with them for that their foul sinne in making the golden calf for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God whereof he had spoken before vers 18. which was after he had broken the calf and executed justice upon the people for their sinne and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus CHAP. X. Vers 1. AT that time the Lord said unto me Hew thee two tables of stone c. That is before my going up the second time into the mount at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you the Lord in testimonie that he was reconciled gave this charge concerning two new tables of stone and indeed at that time it was that he went up with them and stayed in the mount again the second time fourty dayes and fourty nights Now as the breaking of the first tables might signifie that there was no hope for mankind to be saved by the keeping of the law so this providing of two new tables might signifâ—e that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof and besides Gods appointing of Moses to provide these two tables might intimate to the people that it was by his prayer and intercâ—ssion that they had this treasure again restored to them See also the note upon Exod. 34. 1. Vers 3. And I made an ark of shittim wood The ark here mentioned may be understood of an ark made onely for that purpose to keep the tables in till the other ark was made whereof God had spoken to him and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount If so this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye in the mount But if we understand it of the ark of testimony that was not made till he came down after he had the second time abode fourtie dayes in the mount onely it is here joyned with the hewing of the two tables because in this also he did as God commanded him though he did it not at the same time when he hewed the two tables of stone but afterwards when he came down from the mount and this I rather think is the meaning of the words because vers 5. he addes and there they be as the Lord commanded me Vers 4. And he wrote on the tables according to the first writing c. See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter Vers 6. And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera c. In this and the following verse there are many difficulties and such as indeed the words being read as they are in our translation are almost inextricable yet we must see what may be said for the answering of them The first difficulty is in the connexion of these words with that which went before to wit how Moses being in this chapter speaking of those things that befell them at mount Sinai comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai as is evident Numb 33. 31 32. But this it is not so hard to resolve for we must know that these two verses are not added here as in order of History but are onely inserted by the way as in a parenthesis so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai for as we may see Numb 33. mount Sinai was but the twelveth station of the children of Israel Beeroth of the children of Jaakan or Bene-jaakan as it is called Numb 33. 31. was the twenty eighth station but his meaning is onely that having gon many journeys forward and backward as the Lord commanded them at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth as it is written Numb 33. 30. The second difficultie is concerning the place of Aarons death to wit because Numb 33. 38. it is said Aaron died at mount Hor and here that he dyed at Mosera and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites and that as they went back from Kadesh-Barnea towards the red sea and mount Hor is their thirtie fourth station and that as they returned again from the red sea towards the land of Canaan But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root though divided into divers tops as mount Sinai and Horeb were by the West part whereof called Moseroth Moses encamped as he went back towards the red sea and by the East part thereof called mount Hor as he returned again Northward towards the land of Canaan and so though Aaron dyed at mount Hor yet here it is said of Mosera that there Aaron dyed and there he was buried and that because Mosera and mount Hor were both one and the same mountain The third and greatest difficultie is in the seeming contradiction that is betwixt this place and that Numb 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera
so to Gudgodah and to Jotbath yet there quite contrary in one particular it is said that they went from Mosera or Moseroth to Bene-jaakan so from thence to Gudgodah or Horhagidgad as it is there called and from thence to Jotbathah or Jotbath as it is here written To answer this some Expositours say that the places here named are not the same that are mentioned Num. 33. 31. 32 33. But because all the foure places here named together are mentioned also together there and that with so little variation of the names as Mosera for Moseroth and Gudgodah for Horhagidgad and Jotbath for Jotbathah and Bene-jaakan for Beeroth or the wells of the children of Jaakan it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites Another Expositour therefore and that is Bonfrerius â—he Jesuite answers this difficultie thus That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth which was a part of the mountain called also mount Hor to Bene-jaakan as it is said Numb 33. 31. but as they returned again from the red sea towards the land of Canaan in a way not farre distant from that they had gon before then they came first to Beeroth of the children of Jaakan or Bene-jaakan and so from thence went to Moseroth or Mosera and indeed this answer would be very satisfactory but that there is one objection to be made against it which seems unanswerable and that is that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan they went first to Gudgodah or Horhagidgad and thence to Jotbath or Jotbathah which cannot be if Moses speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber and here of their going back again from the red sea towards the land of Canaan since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah and so to Jotbath as they went from Canaan towards the red sea then as they went back again from the red sea towards Canaan they must needs come to Jotbath and Gudgodah before they came to Bene-jaakan and Mosera There remains thereforâ— onely one answer more that can be given for the reconciling of this seeming contradiction and that is that it seems the Israelites as they travelled from Kadesh towards the red sea went from Moseroth to Bene-jaakan as is expressed Numb 33. 31. but then finding there some difficulty in their passing forward they returned again from Bene-jaakan to Moseâ—a which is that remove that Moses here speaks of but is not mentioned in Numb 33. and so fetching a compasse about took another way and went forward again towards the red sea first to Gudgodah and then to Jotbath as is well expressed in some mappes The last doubt that may be moved concerning these words is What was the aim and drift of Moses in the inserting of these two verses as it were by the way concerning these journeys of the Israelites where he is relating what he did at mount Sinai And for this we must know that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened that might serve to humble the people and withall to quicken them in their care to walk uprightly with God Thus first the place where Aaron dyed and Eleazar succeeded in his room is mentioned because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron and because the continâ—ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses whereof before he had spoken and so likewise their removing from Gudgodah to Jotbath is mentioned vers 7. because that was a land of waters as it is there expressed because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them and the respect he had to their infirmity that they might not murmur against him for want of water as formerly they had done Vers 8. At that time the Lord separated the tribe of Lâ—vi c. This is not meant of the time when they came to Jotbath or Jotbathah of which he had spoken in the foregoing verse for now Moses returns to the story of those things that were done at mount Sinai having as by the way inserted the former two verses for the reasons above mentioned instâ—ncing in this separating of the tribe of Leviâ— wherein not the Levites onely but the priests also are comprehended to the spirituall imployments here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession Vers 10. And I stayed in the mount according to the first time fourty dayes and fourtiâ— nights c. This is thus again and again repeated that they might still be put in mind of the greatenesse of their sinne whereby they had deserved to be cut off but that Moses interceding thus earnestly for them God was pleased to be reconciled to them Vers 11. Arise take thy journey before thâ— people that they may go in c. This also shews God was fully reconciled and willing that presently they should have entred the land had not they by their murmuring excluded themselves for many years after Vers 14. Behold the heaven and the heaven of heavens is the Lords By the heaven of heavens is meant that which is by the learned called the Empyreall heaven where the Angels and the Saints departed do injoy the glorious and beatificall vision of God and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb and also by way of excellency as the most holy place in the Temple is called the holy of holies because 〈◊〉 farre surpasseth all the rest in splendour and glory Vers 16. Circumcise therefore the foreskinne of your heart and be nâ— more stiffe-necked That is mortifie all your naturall luâ—ts and corruptions rid your selves of that blindnesse of mind that hardnesse of heart all that spirituall pollution wherewith you are born and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts and the second of the reforming of their outward conversation by true repentance and because circumcision was a signe of this work of grace which God required of his people the casting off the old man with all the lusts and pollutions thereof therefore Moses useth this phrase of circumciâ—ing their hearts yea by requiring this of a people amongst whom there were but few that were outwardly circumcised for none were circumcised in their fourty years travelling through the wildernesse Josh 5. 5. he
worship false Gods or to worship the true God in a false manner which is all one for he that pretends to worship the true God with false worship doth not indeed worship the true God but an idol-god which he phaâ—cieth to himself thou shalt not hearken to him that is thou shalt not because of his signes and wonders regard what he saith And indeed though a false Prophet may be known by his foretelling things which afterwards come not to passe according to that rule chap. 18. 22. Whou a Prophet speaketh in the name of the Lord if the thing follow not nor come to passe that is the thing which the Lord hath not spoken c. yet the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us Vers 3. For the Lord your God proveth you c. These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry yea though he gave them any signe or wonder which should accordingly come to passe to wit because hereby the Lord did prove them to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry first because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets as he did to Balaam and Caiaphas as knowing how thereby to bring glory to himself though they onely intend to corrupt and seduce his people secondly because though these predictions given and wonders wrought are usually either mere forgings and impostures or else satanicall delusions whereby men are made to think they see those things done which indeed are not done or lastly are such wonders as are indeed done but by the power of the devil yet it is of God that either men or devils are permitted to do such things who could easily restrain them if he saw cause to do it and thirdly because the Lords aim in suffering the devil and wicked men thus to abuse men is to make tryall that is by this tryall to make it known whether they love the Lord their God with all their heart and with all their soul this being a sure rule that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions according to that of the Apostle 1. John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Vers 5. And that Prophet or that dreamer of dreams shall be put to death c. Here they are enjoyned to put the false Prophet to death that shall so seduce the people for the better understanding whereof we must note first that every spreading of false doctrines in matters of lesse consequence was not thus to be punished but onely the seducing of men from the true religion to the direct worship of false Gods and in this case though many Expositours hold that this Law concerned onely the policie of the Jews yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people even by the capitall punishment of those that seduce them to an apostacy of so high a nature secondly that in the reason here rendred why they should put such false prophets to death the phrase that is used because he had spoken to thrust thee out of the way which the Lord thy God commanded thee to walk in is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth and therefore our Saviour also speaking of such said Mat. 24. 24. They shall deceive if it were possible the very elect and thirdly that the last clause so shalt thou put the evil away from the midst of thee is meant both of the evil men that were the seducers and the hurt which they might have done to wit that by cutting off these evil men the hurt which they might do amongst the people should be prevented Vers 6. If thy brother the sonne of thy mother c. The drift of this place is to let them know that not onely false prophets of whom he had spoken in the former verses but all others whatsoever were to be put to death that should seduce them to idolatry not openly but secretly and that they were not to spare those that were dearest to them c. And for the fuller clearing of this we may note first that this phrase If thy brother the sonne of thy mother is here used either to distinguish true brothers from kindred yea from all other Israelites who are frequently in the Scripture called their brethren or else emphatically to expresse that brother that is usually most beloved to wit a brother both by father and mother at least a brother by the mothers side that lay in the same belly with them and that because our love to such is naturally the strongest and secondly that in the particular mention that is here made of the daughter as well as of the sonne as also of the wife there is not onely respect had to the love that men bear to them but also to the pity that men are prone to take of that sex men are naturally enclined to take compassion of that sex and therefore this is particularly expressed that in case a daughter or wife seek to seduce them to idolatry they must be put to death and there must be no pity shown them because of their sex Indeed because there is no mention made here of father and mother therefore some have thought that by this Law the child was not bound to accuse either father or mother if they sought to seduce him to idolatry the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents But these build upon too weak a ground Doubtlesse in Gods cause there is no more reason for the child to regard the parents then for the husband to regard the wife of his bosome and Levi in this case is commended for closing his eyes against his parents because he said unto his father and to his mother I have not seen him chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men even parents also are comprehended Vers 7. Namely of the Gods of the people which are round about you c. In this clause of the Gods of the people which are round about you c. there is a warning couched that they should not be moved with this argument that the nations round about them farre and near all over the face of the earth went
in â—he former verse he had appointed Vers 13. Thou shalt observe the feast of tabernacles seven dayes after thaâ— thou haâ—t gathered in thy corn and thy wine Sâ—e the note upon Exod. â—3 16. Vers 18. Judges and officers â—halt thou make thee in all thy gates c. To wit judges to give judgeâ—ent and ofâ—icers to exâ—cute the sentence of the judges and because the places of â—â—diâ—â—turâ— were usually in the gates of their towns and cities therefore it is said Judges and officers shalt thou make thâ—e in all thy gates Vers 19. For a gift dâ—th blind the eyes of the wise and pervert the words of the righteous That is it will make a wise man that is able to judge between right and wrong think and perswade himself that he doth right when he doth manifest wrong and it will make a good man pervert justicâ— even against his conscience though in other things he makes conscience of his wayes Vers 21. Thou shâ—â—t not plant thee a grove of any trees near unto the altar of the Lord c. This Law the Israâ—lites did afterwards many times break as we may sâ—e Judg. 3. 7. 1. Kings 14. 23. 16. 33. 18. 19. which was in them grosse idolatry and yet the Patriarchs did formerly worship God in groves and that without sinne Sâ—e the note on Gen. 21. 33. CHAP. XVII Vers 1. THou shalt not sacrifice unto the Lord thy God any bullâ—ck or sheep wherein is blemish c. See the notes upon Levit. 22. 20 21. Vers 2. If there be found among you within any of thy gates c. The summe of the law here delivered is this That if any amongst them were sound guilty of idolatry in that they had worshipped either the sunne or the moon or any of the host of heaven or consequently any other creature for these the most glorious of Gods creatures are onely mentioned to imply that much lesse might they worship stocks and stones or any other creatures they must certainly be stoned to death whether it were man or woman no pity must be shown to them for the weaknesse of their sex and the reason is implyed in this verse because they had wrought wickednesse in the sighâ— of the Lord in transgressing his covenant where we must note that idolatry is termed a transgressing of Gods covenant not onely because it was as all other sinnes are contrary to Gods law which they had covenanted to obseâ—ve and keep but also because therein men did openly as it were renounce God and thâ— true religion and chuse themselves other gods whom they would serve and therefore this was in a more speciall and â—minent manner a transgressing of the covenant Vers 4. And it be told thee and thou hast heard of it and enquired dâ—ligently and behold it be true c. This is added both lest in favour of any man thâ—y should slight a report brought unto them and not carefully enquire of it and alsâ— lest they should be too hasty to punish men upon uncertain reports Vers 7. The hands of the witnesses shall be first upon him to put him to death and afterward the hands of all the people The witnesses were to throw the first stones at them that were condemned to be stoned which was tâ— make men the more afraid to bear false witnesse and that because it was supposed that men would be afraid after good deliberation to have a hand in killing an innocent man though in their wrath and fury they might speak that which might tend to the losse of his lise But then afterwards all the people assembled were to have a hand in the exâ—cution of him thereby to inure them to be servent and zealous in Gods cause against all those that should despise and disrâ—gard his laws Vers 8. If there arise a matter too hard for thee in judgement between bloud and bloâ—d c. Herâ—â—he Iâ—raâ—lites were taught what they were to do 〈…〉 question did ariâ—e concerning any cause that was brought before their Juâ—ges and Magisâ—rates in their severall towns and cities which the magistrâ—tes â—â—â—re soâ—nd so hard that they made a doubt or were of different jâ—dgement amongst tâ—â—mselves what to determine in it as between bloud and bloud that is in caâ—e of bloudshed whether it were to be judged wilfull murder or as we call iâ— chance medley and so in any other questionable cause either concerning any plea about their estâ—â—es or concerning any stroke given or any other thing of the like nâ—ture â—o wit that in this case they were to go up to the place which God should câ—â—se which was Jerusalem in after-ages and there resort to the priâ—sâ—s as expounders of the law and to the judge that is the jâ—â—geâ— the civil Magiâ—trates who were judicially to give sentâ—nce according to the â—â—iâ—sts â—â—poâ—ition of the law that so by them the matter in question might be dâ—câ—dâ—â— and oâ— this I conceive that is meant 2. Chron. 19. 8 9 10. Moreover in Jâ—rusalem diâ— Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Israel for the juâ—gement of the Lord and for controversies when they returned to Jerusalem c. and that they were appointed to go up unto Jerusalem with all such causâ—â— of great diâ—â—icultie not becausâ— the supreme Magistrate the Judge or King of Istaâ—l did alwayâ—â— reside there but either because this is meant of the Sanhedrim which was their supreme Senate or Councel consisting partly of priâ—sts and partly oâ— civil Magisâ—rates to whom all appeals were made and did therefore alwayes abide at Jerâ—sâ—lem or else becauâ—e if need so required the high priâ—st was to enquire of the Lord and to answer them after the judgemenâ— of â—rim before the Lord Numb 27. 21. and therefore it is said here vers 9. that they should go unâ—o the priests c. and enquire which may be mâ—ant of the high â—â—iâ—sts enquiring for them of the Lord a priviledge which the Bishop of Rome cannot challenge for the bringing of all appeâ—lâ— to be sinally determined by him Vers 10. And thou shalt do according to the sentence which they of that placâ— which the Lord shall choose shâ—â—â—â—â—ew thee c. Namely becâ—use their sentence was to be according to the Laâ— oâ— Godâ— vers 11. and in câ—â—e of great difficulty to be proved so to be by â—â—quiring of the Lord for we must not think the people were bound to rest in their senâ—â—â—ce if it were clearly contrary to the law of God Vers 11. Acâ—orâ—ing to the sentenâ—e of the Law which they shall teach thee c. Here is methinks a maniseâ—t diâ—â—eâ—ence betwixt that which the priâ—st was to do and that which the Judge was to do the priests office being mâ—anâ— by tâ—aching the sentence of the Law that is giving the interpretation of it and the Jâ—dgâ—â— by telling them the judgement that is giving judgemâ—nt accordiâ—g to that which the priest had delivered to be
remain all night on the tree but thou shalt in any wise bury him that day c. To wiâ— whether he were hanged alive or dead as those Kings were Josh 10. 26. And afterward Joshua smote them and slew them and hanged them on five trees and they were â—anging upon the trees untill the evening And this they were enjoyned to do first lest they should by being inured to look daily on the dead carcases of men become mercilesâ—e and cruel and make light of killing men and secondly that the land might not be defiled by that monument of Gods curse remaining upon it visibly And thus were the people taught to look upon death as the wages of sinne the curse of the Law For he that is hanged is accursed of God Since the death of any malefactour might be a monument of Gods curse for sinne it may be questioned why this brand is peculiarly set upon this kind of punishment that he that is hanged is accursed of God To which I answer that the reason of this was becaâ—sâ— this was esteemed the most shamefull the most dishonourable and infamous of all kinds of death and was usually therefore the punishment of those that had by some notorious wickednesse provoked God to poure out his wrath upon the whole land and so were hanged up to appease his wrath as we may see in the hanging of those Prinâ—es that were guilty of committing whoredome with the daughters of Moab Numb 25. 4. and iâ— the hanging of those sonnes of Saul in the dayes of David when there was a famine in the land because of Sauls perfidious oppressing of the Gibeonites 2. Sam. 21. 6. Nor was it without cause that this kind of death was both by the Israelites and other nations esteemed the most shamefull and accursed because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches that they did defile the earth with treading on it and would pollute the earth if they should die upon it and thereâ—ore weâ—e so trussed up in the aire as not fit to be amongst men and that others might look upon them as men made spectacles of Gods indignation and curâ—e because of the wickednesse they had committed which was not done in other kinds of death and hence it was that the Lord God would have his son the Lord Christ to suffer this kind of death that even hence it might be the more evident that in his death he bare the curse due to our sinnes according to that of the Apostle Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree CHAP. XXII Vers 1. THou shalt not see thy brothers ox or his â—heep go astray and hide thy self from them c. That is thou shalt not upon any pretence withhold thine help yea though he be thine enemy for that is also expressed Exod. 23. 4. If thou meet thine enemies ox or his asse going astray thou shalt surely bring it back to him again and hereby we are taught that much more we must perform this office of love to our brethren even to seek the conversion of them that are out of the way James 5. 19 20. Brethren if any of you do erre from the truth and one convert him Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death and hide a multitude of sinnes Vers 2. And if thy brother be not nigh unto thee or if thou know him not c. Here two cases are resolved that might be questioned to wit what they were to do in case the owners of such cattel as they found going astray did either dwell farre off from them or were altogether unknown to them and the answer is that in such cases they were to drive the cattel home to their own houses till the owners did fetch them away and so in case they knew the owners it must needs also be implyed that they were to send them word of the cattel they had taken up though they dwelt farre off but if they knew not the owners then indeed they were to keep them till the owners themselves did seek out for them Vers 5. The woman shall not wear that which pertaineth unto a man c. Under this all manlinesse is forbidden in women and all effeminatenesse in men either in their attire or in the ordering of their hair of which the Apostle speaks 1. Cor. 11. 4 14. or any thing of like nature as that 1. Cor. 14. 34. Let your women keep silence in the churches for it is not permitted unto them to speak Vers 7. But thou shalt in any wise let the damme go and take the young to thee c. The end of this law was first to teach them alwayes in the least things to have respect to the publick good and to preferre that before their own private satisfaction as here they were forbidden to destroy the damme when it was breeding time because she might ere long have other young ones and so might still continue the store of birds for the good of others and secondly to shew them how well God was pleased that his people should be mercifull and pitifull and how â—e abâ—orred all cruelty and hardheartednesse in that he would not allow them to kill the damme when they took away her egges or her young ones because this might seem a kind oâ— cruelty and unmercifulnesse towards the poore creature that did suâ—fer enough already in the losse of her young ones that were so precious to her Vers 8. When thou buildest a new house then thou shalt make a battlement for thy roof The houses of the Israelites were alwayes built flat on the tops and so they used to be much on the tops of their houses both to recreate themselves there and for many other occasions Whence is that of our Saviour Matth. 10. 27. What ye hear in the ear that preach ye on the house tops Here therefore they are enjoyned alwayes to make battlements round about their house tops to prevent the casuall falling of any body from thence and consequently also under this one particular they were enjoyned to prevent what in them lay all occasions of bloudshed or of any other evil that through their default might redound unto their brethren Vers 9. Thou shalt not sow thy vineyard with divers seeds c. The main and principall end of this and the two following laws against plowing with an ox and an asse and against wearing garments of linsey-wolsey was I conceive one and the same to wit to teach them what exact pâ—rity and sincerity God required in them that were his peculiar people and how hatefull to God all mixtures were in spirituall things There was not in it self any evil at all in wearing a garment made of linen and wollen together nor was
them taken away before our eyes and therefore also is that added vers 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see because doubtlesse the sorrow that enters to the heart by the eye doth usually cut deeper then thaâ— which enters by the eareâ— and secondly that their eyes should look and fail with longing for them c. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children or else because there is mention made of longing for them that they should expect and wait for some help for the rescuing of their children even till eyes fail with waiting but all in vain in that they should never be able to deliver them Vers 33. The fruit of thy land and all thy labours shall a nation which thou knowest not eat up c. From whom the lesse mercy can be expected and withall God implyes how vain their hope of peace should be grounded with their friendship with all the nations about them since he was able to bring a nation upon them whom they know not and whom therefore they never feared Vers 36. The Lord shall bring thee and thy King which thou shalt set over thee c. Observable it is that it is so expressely noted that not onely they but their King also should be carried into captivity for first hereby is implyed the universalitie of the judgement in that not so much as their King should be able to escape out of the hand of those over-bearing enemies and secondly it is a great aggravation of any peoples misery when their Kings are cut off that are the chief hope of any state when the head is under water the whole body must needs be in great danger and therefore we shall find in publick judgements the people of God have still lamented above all for the losse of their prince as Lam. 4. 20. The breath of our nostrils the anointed of the Lord was taken in their pit of whom we said Vnder his shadow shall we live among the heathen And there shalt thou serve other gods wood and stone To wit either being seduced by the enticing perswasions of those idolaters amongst whom you shall live there or else forced to it by the tyranny of your Lorâ—s and masters In either of these cases it was a heavy judgement to Gods people as being an evil that endangered their souls and their eternall well-being as so it is here threatned as the most grievous of all miseries yet withall there is couched in these words too an exprobration of this peoples pronenesse to idolatry intimating that then they should â—ave gods enough and bâ—â—lutted with superstitious will-worship to which they were so strongly 〈◊〉 Vers 37. And thâ—◠〈◊〉 â—â—come an astonishment a proverb and a by-word word c. There is much included in this threatning as that their calamities sâ—ould be so great that their very enemies should be astonished at them and that they should be the common table-talk of those that had vanquished them But the chief thing intended is that they should be slouted and scorned and made a laughing-stock in all places whereever they came Vers 38. The stranger that is within thee shall get above thee very high c. Moses had before threatned that the enemies of their land should prevail against them and tyrannize over them but now he addes as a farther degree of misery that the very strangers that formerly lived amongst them onely by permission as sojourners should come to lord it over them and be in farre better condition then themselves and indeed it doth much increase mens distresse when they come to be so farre beneath those that were formerly as farre beneath them Vers 45. Moreover all these curses shall come upon thee and pursue thee and overtake thee c. See the foregoing note upon vers 15. Vers 48. He shall put a yoke of iron upon thy neck till he have destroyed thee Their bondage is here compared to a yoke of iron not onely because it should be so heavy and insupportable by reason of the many g ievous miseriâ—s they should suffer there but also because they should be no way able to break the yoke from off their necks that is to ridde themselves out of their bondage but should continue under it untill it had utteâ—ly coâ—sumed them Vers 49. And the Lord shall bring a nation against thee from farre from the end of the earth as swift as the eagle flyeth Thâ—t is suddeâ—ly unexpectedly and with unresistable violence And indeed the Babylonian the nation here intended is described to be a lyon with eagles wings Dan. 7. 4. and Nebuchadnezzar is likened to a great eagle with great wings as we â—ay see Ezech. 17. 3 12. and there is ofâ—en mention made of their swiftnesse as Jer. 4. 13. Behold he shall come upon us as clouds and his charets shall be as a whirl wind his horses are swifter then eagles Lam. 4. 19. Our persecutours are swifter then the eagles of the heaven they persued us upon the mountains c. A nation whose tongue thou shalt not understand So that it shall not be possible to call for mercy at his hand Vers 5â— And he shall besiege thee in all thy gates untill thy high and fenced walls come down wherein thou trustedst c. This last clause wherein thou â—rustedst is added not onely to intimate that the enemie that God would bring against them would batter down their strongest walls bulwarks but also by way of upbrayding them for putting too much confidence in such things as these which alas should be no help at all to secure them against those enemies that God would send to destroy them Vers 57. And towards her young one that cometh out from between her feet The Hebâ—ew word signifieth her afâ—er-birth and implyeth that the mother should devour both that and the child with it which much aggravates the judgement Vers 62. And ye shall be left few in number whereas ye were as the starres of heaven for multitude Which being direâ—tly contrary to that which God had promised must needs be an evident signe of Gods displeasure against them Vers 63. The Lord will reâ—oyce over you to destroy you and to bring you to nought The drift of these words is to imply how great the indignation of the Lord against them should be that should make him not onely destroy but also rejoyce in destroying a nation that had formerly been so precious in his eyes and for whom he had done such great and wonderfull tâ—ings Nor doth this contradict what the Lord saith Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked c. for though God doth not delight in the destruction of his creatures yet as there is an execution of justice done upon wicked men that despise his mercie the Lord is pleased with it and rejoyceth to
into a covenant with them that he would be their God and they should be his people and so gave them his laws to which they were bound to submit themselves or else rather onely to imply the desperate danger wherein the Israelites were when they were in the wildernesse but that God came to their succour when they were ready to perish for indeed I do not think that the drift of this word found was to shew when God began to take pity of Israel or when they first began to be his people but onely to set forth how likely they were to perish there but that God delivered them to wit that they were then like a poore helplesse infant laid forth in a desert whom some man casually sinds and preserves when before he lay ready every moment to perish Yea beside under this which is said concerning their outward danger in the desert I doubt not but the spirit of God intended also to imply the desperate danger of their spirituall condition when God first set his love upon them and chose them to be his people to wit that they were in the state of corruption and death but that God received them for thus the Lord by the prophet Ezekiel sets forth the danger of their naturall estate by comparing them to a new-born infant laid out in some desperate place Ezek. 16. 4. As for thy nativity in the day thou wast born thy navel was not cut neither wast thou washed with water to supple thee thou wast not salted at all nor swadled at all None eye pitied thee to do any of these unto thee to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born He led him about he instructed him c. This place may be read he compassed him he instructed him c. and then the first clause must be meant of the Lords providence wherewith they were compassed about as with a wall even when they were travelling towards Canaan so that none of their enemies could come at them to hurt them But reading it as it is in our bibles He led him about he instructed him the first clause must either be meant of that we reade Exod. 13. 18. when it is said that God led the people about through the way of the wildernesse of the red sea purposely to avoid a nearer way there was through the land of the Philistines lest the people shoâ—ld be discouraged if at the very first they should be encountred with warre or else of the whole time of their wandring about for fourty yearâ— together in the wildernesse wherein the Lord went before them by day in a pillar of a cloud and by night in a pillar of fire Exod. 13. 21. till he had brought them at last to the land of Canaan As for the following words he instructed them either is it meant solely of the Lords giving them the law in Sinai or else joyntly of his instructing them both by his word and works the severall dispensations of his providence towards them in this time of their passing through the wildernesse for all these were to instruct them their afflictions to teach them to fear God Heare ye the rod and who hath appointed it saith the prophet Mich. 6. 9. and the mercies God afforded them to teach them to love God and to delight in his service c. Vers 11. As an Eagle stirreth up her nost fluttereth over her young c. The Lords dealing with the Israelites in carrying them from Egypt to Canaan is here compared to the Eagles dealing with her young ones when she first carrieth them forth abroad and therefore having told us how the Eagle stirreth up her nest that is her young ones in her nest rowsing them up with the cry that she makes how she fluttereth over them and spreadeth abroad her wings as it were preparing her self to flight teaching and provoking her young ones to do as she did and to fly along with her and then at last yet farther to encourage them how she takes them and beareth them on her wings then in the next verse he applyes all this to the Lords carrying the Israelites towards Canaan so saâ—th he the Lord alone did lead him that is with such tendernesse and care did the Lord carry them to the land of promise stirring them up and quickning them by his promises and threatnings encouraging them with manifold mercies defending them from all dangers and bearing with them in their many infirmities and at last he concludes and there was no strange God with him that is no strange God had any hand in this which was done for the Israelites and so thereby he implyes how injurious they were in giving away that glory which was due onely to the Lord to these strange gods that had done nothing for them See also the notes upon Exod. 19. 4. Vers 13. He made him ride on the high places of the earth That is to conquer and subdue the mountanous places and high-walled cities of their enemies and to possesse a land farre excelling others for all commodities whatsoever and by riding or treading upon the enemies high places is meant the subduing of their strong holds as chap. 33. 29. Thine enemies shall be found lyars unto thee and thou shalt tread upon their high places for riding is often used for conquering and subduing Psal 45. 8. And in thy majesty ride prosperously c. Rev. 6. 2. And I saw and behold a white horse and he that sate on him had a bow and a crown was given unto him and heâ—went forth conquering and to conquer Isa 58. 14. I will cause thee to ride upon the high places of the earth c. He made him to suck hoâ—y out of the rock and oyl out of the flinty rock That is hony of bees nestling in the holes of rocks or trees in rocks or hony-fruits growing on trees in rocky places The drift of the words in doubtlesse in generall to set forth the admirable fertility of Canaan where even the most barren places should yield such store of royall dainties Vers 14. With fat of lambs and rammes of the breed of Bashan The choiceâ—t fatted lambs rammes c. With the fat of kidneys of wheat That is the finest of large plump and full kernelâ— of the sweetest and choicest wheat which are like kidneys in shape The very word here rendred the fat of wheat is elsewhere translated in our Bibles the finest of the wheat as Psal 81. 16. He should have fed them also with the finest wheat And thou didst drink the pure bloud of the grape That is pure wine red like bloud Vers 15. But Jesurun waxed fat and kicked That is Israel Deut. 33. 5 26. And he was King in Jesurun when the heads of the people and the tribes of Israel were gathered together There is none like unto the God of Jesurun c. Esa 44. 2. Fear not
or none shut up in houses towers or cities to escape the enemie and none left escaped from destruction and so this phrase is elsewhere used 1. Kings 14. 10. The meaning is that when they are in a manner utterly overthrown and ruined then will God come to their help for indeed such extremities are usually the best opportunities which God takes of shewing mercie to his people See 2. Kings 14. 25 26. Vers 37. And he shall say Where are their gods their rock in whom they trusted c. Some understand this of the gods of the heathen the enemies of his people to wit that the Lord by destroying those heathen people should as it were triumph over their idol-gods that could no way help them when God came to take vengeance on them But it is better understood by others as spoken to his people and that by way of upbraiding them for their follie in forsaking him the everliving God to follow after those idol-gods that were able to do nothing for them in the time of their danger And he shall say Where are their gods c. which did eat the fat of their sacrifices and drank the wine of their drink-offerings the meaning is that God by suffering the enemies of the Israelites to bring them to so low an ebbe that there should be none â—â—ut up or left as was said in the foregoing verse the Lord would discover to them what a grosse folly it was in them to go after those idol-gods and to give them the sâ—crifices which they should have offered to him for as for that phrase of their idol-gods eating the fat of their sacrifices c. all that is intended therein is onely that their sacrifices were offered to them as meat and drink-offerings as in that regard the sacrifices which God required of his people are called the food of his meat-offerings Vers 39. See now that I even I am he and there is no God with me I kill and I make alive c. As if he had said by the experience you now have had both of the blisse you enjoyed whilest you served me and of the miseries I brought upon you when you fell away to idolatry from which your idol-gods were no way able to free you by the experience I say that you have had of these things you may plainly see that I am the onely true God and that there is none elâ—e can do either good or hurt Vers 40. For I lift up my hand to heaven and say I live for ever God speaks here of himself after the manner of men who used in swearing to lift up their hands to heaven as a signe that they called God to witnesse the truth of what they said Gen. 14. 22. And Abram said to the King of Sodom I have lift up my hand unto the Lord the most high God the possessour of heaven and earth and thus God confirmeth his threatnings by an oath to shew the immutabiliâ—y of his counsel Heb. 6. 16 17. For men verily swear by the greater and an oath for coâ—firmation is to them an end of all strife Wherein God willing more abundantly to sâ—ew unto the heirs of promise the immutability of his counsel confirmeth it by an oath Now the oath which God here takes is I live for ever that is as sure as I live for ever I will do that which I now say Vers 42. I will make my arrows drunk with bloud and that wiâ—h the bloud of the slain and of the captives That is both with the bloud of those that are slain and of those that are hurt in battel and so thereupon are taken captive From the beginning of revenges upon the enemy That is from the time that I began to take vengeance upon those that are both mine and my peoples enemies or from the time when I shall revenge upon the enemie all the wrongs which from the first beginning they have done unto my people implying that God doth for a while suffer the enemies to runne on without controul but at last when he begins to punish them he reckons with them for all the old score Vers 43. Râ—joyce O ye nations with his people for he â—ill avenge c. Both Jews and Gentiles are here exhorted to blesse God for this his goodnesse to his people in avenging them upon their enemies and in this exhortation is implyed first that this which God should do for the Israelites should be so wonderfull even in the eyes of the Heathen that they should speak of it to the magnifying of God and secondly that the time should come when both Jews and Gentiles should together rejoyce in the goodnesse of God to them his Church and people and therefore S. Paul alledgeth this plâ—ce to prove the calling of the Gentiles Rom. 15. 10. Vers 44. And Moses came and spake all the words of this song in the ears of the people he and Hoâ—â—ea c. This was noted before chap. 31. 30. but is here again repeated by way of transition to that which follows and to note that Joshua their elect Judge stood by when this song was repeated by Moses as it were to assent to that which Moses said and did CHAP. XXXIII Vers 1. ANd this is the blâ—ssing wherewith Moses the man of God blessed the children of Israel before his death In the former chapter vers 48. it is said tâ—at the very same day whereon Moses repeated that sad dreadfull song there recorded God commanded him to go up and die at mount Nebo but now he addes that yet before his death and therefore happely the same day also he pronounced these following propheticall blessings upon the severall tribes which he left amongst them as his last will and testament and by the sweetnesse thereof did much allay as it were the bitternesse of the former song Indeed the tribe of Simeon is not at all here mentioned and so all the posterity of Jacobs sonnes have their severall blessings allotted them except that tribe onely But that was because the tribe of Simâ—on was to have their portion in the midâ—t of the inheritance of the sonnes of Judah Josh 19. 1. whence it was that they went joyntly together to fight against the Canaanites Judg. 1. 3. and consequently the blessing oâ— this tribe is implyed in Judahs amongst whom they were to dwell and yet withall that was confirmed which Jacob at his death foretold concerning Simeon as the punishment of his sinne that he should be divided in Jacob and scattered in Israel As for the titlâ— which Moses here gives himself Moses the man of God thereby is meant the Prophet of the Lord and so he calls himself in this place purposely thereby to assure the Israelites that what he spake in these propheticall blessings he spake by authority from God and that therefore they were to receive them with no lesse assurance of faith no lesse confidence and comfort then if they had come immediately from God upon which ground